Surah Maryam is the 19th chapter of the Quran and focuses on several important themes. This surah is considered one of the most important chapters in the Qur’an and has been well-known since its inception. It is devoted entirely to Mary, the mother of Jesus, and her story. To better understand this surah and its message, let’s take a closer look at some of its key points.
Themes in Surah Maryam
Surah Maryam has several key themes that are explored throughout its verses. One such theme is the importance of having faith in God; another is perseverance in facing adversity. The story of Mary itself serves as an example of these themes; she was a single young woman who faced great difficulties but persevered with her faith intact until she gave birth to Jesus through divine intervention. Another prominent theme in Surah Maryam is the power of prayer; it emphasizes that prayers can bring us closer to Allah if we are sincere and committed to them. Finally, there is also a strong emphasis on following God’s commandments and being mindful of His warnings lest we fall into sin or temptation.
ANALYSIS OF THE MEANING OF SURAH MARYAM TAKEN FROM MAARIF UL QURAN AND TAFSEER IBN AL KHATIR(AYAH1-30)
AYAH 1-2
The Holy Qur’an has Surah Maryam immediately following Surah Al-Kahf, presumably because the two Surahs appear to share some similarities. The latter also covers several extraordinary events, while the former deals with some unusual anecdotes.
كهيعص are Arabic letters are referred to as حُرُوفِ مُقَطَّعَۃ whose meanings, for example, are only known to Allah Ta’ala, and no one should even attempt to investigate their meanings.
AYAH 3 of Surah Maryam
Undertone supplication to Allah offers a more powerful and effective means of communication. It allows us to pray the divine with greater focus, intensity, and sincerity without ceasing our everyday actions.
AYAH 4 Of Surah Maryam
قَالَ رَبِّ إِنِّي وَهَنَ ٱلۡعَظۡمُ مِنِّي وَٱشۡتَعَلَ ٱلرَّأۡسُ شَيۡبٗا وَلَمۡ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيّٗا
“Here I am that bones within me have turned feeble, and the head has flared up grey with old age.” – 19:4
Sayyidna Zakariyya (علیہ السلام) admitted that he was old and weak when making a prayer to Allah Ta`ala. This shows how grateful we should be for blessings and how we must rely on God for help. Imam Qurtubi says that admitting our neediness will make it more likely that God will answer our prayers. So religious scholars advise us to consider how much we depend on God before asking Him for something.
AYAH 5 of Surah Maryam
The word مَوَالِيَ is the plural of مَولٰی. This word has many meanings in Arabic, one of which is “cousin” or other relatives on the father’s side. In this context, the word is used in this sense.
AYAH 6 of Surah Maryam
Religious scholars are in complete agreement that Sayyidna Zakariyya (علیہ السلام) did not possess great riches, so questions of inheritance cease to be relevant. Furthermore, it is unfitting for someone of his esteemed standing to concern themselves with such matters. Supporting this thought is an authenticated saying from the Holy Prophet ﷺ accepted by all religious authorities:
It is narrated in Sahih Al-Bukhari through Sayyidah ` A’ishah ؓ that the Holy Prophet ﷺ said:
لا نورث، ما ترکنا صدقۃ
“No one inherits our (i.e. prophets’ ) wealth, because whatever wealth we leave behind is Sadaqah (Charity) (صدقۃ).”
AYAH 7 of Surah Maryam
The word سَمِی means “person having the same name.” It also means “similar.” If the first meaning is adopted here, then it would suggest that Yahya was an exceptionally unique Prophet – no one before him had ever held the same name, and his special attributes were unparalleled.
And if we take the second meaning of the word سَمِی then it will suggest that Yahya possessed certain qualities, unlike any other prophet who came before him. His self-denial of worldly comforts provided a perfect example that resonates through time to today’s modern world.
Although he was a great prophet, there were prophets before him who were great. For example, Sayyidna Ibrahim Khalilullah and Sayyidna Musa Kalimullah are both well-known for being superior to him.
AYAH 8-9 of Surah Maryam
The word عِتِيًّا comes from the word which actually means ‘unresponsive’ or ‘insensitive’. In the present context, it means dryness of the bones.
AYAH 10- 12 of SUrah Maryam
سَوِيًّا means healthy. This word was added to show that Sayyidna Zakariyya’s (علیہ السلام) loss of speech for three days was not because he was sick. During this time, he could still say words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife’s pregnancy.
AYAH 13-15 of SUrah Maryam
حَنَانًا This word refers to softheartedness, compassion, and mercy. These qualities were granted specifically to Sayyidna Yahya.
AYAH 16-21 of Surah Maryam
Allah, the Exalted, has provided an insight into His divine power with two stories emphasizing strength and mercy.
ALLAH says
وَاذْكُرْ فِى الْكِتَـبِ مَرْيَمَ
She was Maryam bint ‘Imran, a member of the Dawud family. She was a member of an upright family among the Children of Israel. Allah described her mother’s pregnancy with her and how she (Maryam’s mother) voluntarily pledged her to Allah’s service in Surah Al ‘Imran. In other words, she committed Maryam to serve the Masjid of the Sacred House (in Jerusalem). As a result, Maryam Zakariyya, and Maryam’s mother, shared the same trait.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا
Maryam was accepted by her Lord with great honor and grew up in esteemed standing amongst the Children of Israel. A devoted worshipper revered for her dedication to piety, Maryam lived under the care of Zakariyya (husband of an aunt of Hazrat Maryam AS)- a renowned Prophet who witnessed remarkable occurrences from Maryam that left him astounded.
كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يمَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللَّهِ إنَّ اللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
Zakariyya, a devout servant of ALLAH, found Maryam in the Mihrab with an abundance of food. When asked where it came from, she simply replied, “from Allah”. This display is only one example of how God’s limitless provisions provide for whomever He wills – including His Great Messengers like `Isa (one of the five Great Messengers ), as mentioned in Surah Al ‘Imran. Not only did Zakariyya witness Maryam being provided endless sustenance, but even more miraculously, he would find her blessed with winter fruit during summer and vice versa!
انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً
As a result of her increasing piety, the woman separately sought spiritual refuge on Jerusalem’s eastern side. It is said that Ibn Abbas held insight into why Christians traditionally face the East during prayer; referencing Allah’s specified message from which they derived this custom.
انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً
(When Mary withdrew in seclusion from her family to a place facing east.) Therefore, they took the birthplace of Jesus as their direction of worship.” Concerning Allah’s statement,
فَاتَّخَذَتْ مِن دُونِهِم حِجَاباً
This means that she hid from them and concealed herself. Then, Allah sent Jibril to her.
فَتَمَثَّلَ لَهَا بَشَراً سَوِيّاً
It was said that Allah had sent him as a perfected, flawless man – Mujahid, Ad-Dahhak and other scholars such as Qatadah Ibn Jurayj, Wahb bin Munabbih and As-Suddi agreed to this.
فَأَرْسَلْنَآ إِلَيْهَآ رُوحَنَا
(then We sent to her Our Ruh,) “It means Jibril.”
قَالَتْ إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً
Jibril descended upon Mary in a form she was not expecting while secluded from her people. Fearing his intentions were of ill repute, she exclaimed out of concern.
إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً
“If you fear Allah” was to remind him of Allah. This is administered in protection against (evil), so it can be repelled effortlessly. So, she started by making him fear Allah, the Mighty and the Great. Ibn Jarir said from Asim that Abu Wa’il said, “She knew that the pious person would refrain (from committing evil) when she said,
إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاًقَالَ إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ
Jibril, the angelic messenger of Allah, sought to remove Mary’s fear by reassuring her that he was not what she thought. He explained his mission was sent directly from God and when Mary mentioned The Most Beneficent (Ar-Rahman), Jibril returned back to his true form as an angel. “I am only a Messenger from your Lord”, said Jibril, “to provide you with the gift of a righteous son.”
قَالَتْ أَنَّى يَكُونُ لِى غُلَـمٌ
Maryam was astonished to hear this, asking how a son can be born to me if I don’t have a husband and don’t do anything wrong (like fornicate). The question highlighted Maryam’s godly innocence and the magnitude of what she had been told that left her shocked beyond words.
وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيّاً
The Baghiyy is a woman who has affairs. As a result, it is said that a Hadith forbids the use of Baghiyy’s earnings.
قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ
This indicates that, in response to her inquiry, the angel stated, “Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness.” He is absolutely capable of doing whatever He wills.” Due to this, he (Jibril) conveyed Allah’s Words.
وَلِنَجْعَلَهُ ءَايَةً لِّلْنَّاسِ
This is a sign and evidence for humanity of the power of their Creator, who created them in many different ways. Adam, their father, was created by him without a mother or father. After that, He made Adam’s wife, Hawwa’, from a male (father) without a female (mother). Then, except Isa, He created the remaining male and female offspring. He brought’ Isa into the world from a female without a male. As a result, Allah completed the four human types, demonstrating the magnificence of His authority and the perfection of His power. He is the only god deserving of worship and the only true Lord. Regarding Allah’s declaration,
وَرَحْمَةً مِّنَّا
This means, “We will make this boy a Prophet from among the Prophets and a mercy from Allah.” He will exhort people to worship Allah and hold a monotheistic faith in Him. In another Ayah, Allah the Exalted stated,
إِ
وَكَانَ أَمْراً مَّقْضِيّاً
Jibril’s conversation with Maryam has come to an end with this. He informed her that Allah’s power and will had already decided this. Ishaq Muhammad said,
وَكَانَ أَمْراً مَّقْضِيّاً
This indicates that Allah chose to carry it out, so there is no way to avoid it.
AYAH 22-23 of Surah Maryam
Maryam is informed by Allah, the Exalted, that she accepted Allah’s decree after Jibril discussed it with her. According to many Salaf scholars, the angel Jibril blew into the opening of her garment. After that, the breath fell until it reached her uterus, where she conceived with Allah’s permission. “When she conceived him and filled her water jug (at a well), she returned (to her people),
” Muhammad bin Ishaq said. Her menstrual bleeding stopped, and she experienced the same symptoms a pregnant woman would: sickness, hunger, a change in colour, and even a shift in how she spoke. After that, no other house received as many visitors as Zakariyya’s. “Verily, her partner (in fornication) was Yusuf because there was no one else in the temple with her except him,” the people said as word spread among the Children of Israel. As a result, she hid from them and covered her face. She saw no one else, and no one else saw her.” Allah stated,
فَأَجَآءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ
This indicates her labor pains compelled her to go to the date palm tree trunk at the location where she had isolated herself. Scholars have different views on its location. “Her place of seclusion was to the east, and that was where she would pray at the Sacred House of Jerusalem,” As-Suddi stated. “She ran away, and when she reached an area between Ash-Sham and Egypt, she was overcome by labour pains,
” Wahb bin Munabbih stated. “This took place eight miles from the Sacred House of Jerusalem in a village known as Bayt Al-Lahm (Bethlehem),” he stated in another narration from Wahb. I say that An-Nasa’i, on the authority of Anas and Al-Bayhaqi, on the authority of Shadad bin Aws, report Hadiths about the Isra’ (the Prophet’s Night Journey) that say that this took place at Bait Al-Lahm. Allah is the wisest. It is common knowledge that everyone has a connection to one another.
The Christians have unquestionably held that Bethlehem was the location of this occurrence, and this is how everyone remembers it. If the Hadith is true, it was mentioned in it as well. Allah informs her of the following:
قَالَتْ يلَيْتَنِى مِتُّ قَبْلَ هَـذَا وَكُنتُ نَسْياً مَّنسِيّاً
This means it is okay to want to die when something bad happens. She knew that she would be tested during labor, that no one would help her, and that people would not believe her. Now that she was known as a devoted worshipper, they thought she had become a fornicating whore. She said:
يلَيْتَنِى مِتُّ قَبْلَ هَـذَا
She said this to mean before this situation.
وَكُنتُ نَسْياً مَّنسِيّاً
“I wish I had not been created and I was nothing” is the meaning of this. Ibn Abbas made mention of this. Qatadah declared,
وَكُنتُ نَسْياً مَّنسِيّاً
“This means something unknown, forgotten, and no one knew who I was.”
AYAH 24 – 25 of Surah Maryam
سَرِیّا The exacting importance of the word سَرِی showing up in section 24 is a little channel. By direct command or through Sayyidna Jibra’il ,Allah Ta’ala caused a small stream to flow at the time. Both of these possibilities are backed up by reports. It is important to note that when describing the methods for bringing Sayyidah Maryam comfort, water was mentioned first and then date as something to eat.
AYAH 26 of Surah Maryam
However, when they were used, the order was reversed—eating came first, followed by drinking. This may be because people typically prepare arrangements for drinking water and then for food, particularly food that is more likely to make them thirsty. However, when using them, the order is reversed, with food preceding water. “Ruh ul-Ma ani”
AYAH 27 of Surah Maryam
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ( )These words suggest that Sayyidah Maryam brought the newborn child to her home because she was reassured by natural signs that Allah Ta’ala would protect her from disgrace. Ibn Asa’akir narrates through Ibn Abbas that she returned to her people forty days after the completion of the period of Nifas, which is the bleeding period following the birth of a child. Regarding the time that she returned home after giving birth to the child (Rah ul-Ma’an)
AYAH 28-29 of Surah Maryam
Sayyidna Harun (علیہ السلام) ، who was the sibling and companion of Sayyidna Musa (علیہ السلام) had passed away hundreds of years before Sayyidah Maryam (علیہا السلام) time. Therefore, it is evident that the reference to Sayyidah Maryam as the sister of Sayyidna Harun () in verse 28 cannot be taken literally. This is also supported by the fact that when the Holy Prophet sent Sayyidna Mughirah Ibn Shu’bah as his ambassador to the people of Najran, they questioned him about the fact that Sayyidah Maryam is referred to in the Qur’an as the sister of Sayyidna Harun, even though he passed away a long time before she did. Sayyidna Mughirah was unable to provide an answer to this inquiry.
As a result, when he returned from the mission, he told The Holy Prophet everything that had happened. In response to this, the Holy Prophet asked, “Why didn’t you tell them that it has been a common practice among the believers to adopt the names of the prophets in expectation of receiving their Barakah” (blessings) and to claim a relationship with them?” Muslim, Tirmidhi, Ahmad, and Nasa’i)
مَا كَانَ أَبُوكِ امْرَ‌أَ سَوْءٍ
إِنِّي عَبْدُ اللَّـهِ (“I am the servant of Allah” – 19:30)
Sayyidah Maryam (also known as the Mother of Jesus) is said to have been sucking milk when her family members began to yell and scold her. He stopped sucking milk when he heard their accusations and turned to face them on his left side, raising his index finger to say: i.e., Allah is my master, and I am His servant. In this manner, Sayyidna Isa made it abundantly clear in his first words that, even though his birth was a miracle, he was only a servant of God and not God. This was done to prevent people from worshipping him as God because of his miraculous birth.
آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
AYAH 30 -“He has given me the Book and made me a prophet.” – 19:30.
قَالَ إِنِّي عَبۡدُ ٱللَّهِ ءَاتَىٰنِيَ ٱلۡكِتَٰبَ وَجَعَلَنِي نَبِيّٗا
Even as a young child, Sayyidna Isa spoke these words, announcing that he would one day be a prophet and that Allah Ta’ala would reveal to him a sacred book. This pre-announcement of his prophethood by Sayyidna Isa () here means to convey in advance that he would be bestowed prophethood and the Book at the appropriate time because no prophet has been granted prophethood and a sacred book before the age of forty. On the other hand, the Holy Prophet asserted that he was bestowed with the prophethood long before Adam was yet created. T
his demonstrates that Sayyidna Muhammad Al-Mustafa’s prophethood promise was firm and final. The grant of prophethood is referred to in the past tense again due to the certainty of its occurrence. He (Sayyidna Isa) dispelled people’s doubts and exonerated his mother from the charge of fornication by announcing his future prophethood. His status as a prophet was sufficient evidence that his birth was clean.
LESSONS OF SURAH MARYAM
ALLAH demonstrated faithfulness to those who put their trust in Him
There are countless examples of Allah showing His faithfulness to the faithful throughout history. The most famous illustrations come from the Quran. This book strongly emphasizes trusting in God regardless of your situation. He will provide for you if you are obedient and faithfully seek Him. It is made clear in this Surah by the example of Hazrat Zakariya and Hazrat Maryam AS that if we remain devoted to Him, He will stay with us in every situation.
Surah Maryam teaches us that ALLAH ACCEPTS TRUE PRAYERS.
Prayer is an incredibly powerful tool that allows us to express our thoughts and feelings directly to God – engaging in true prayer requires dedication to direct all communication solely toward God. True prayer shines through in moments of solitude when no one is around, as it is at this moment that we open ourselves up completely and are completely vulnerable. One example of this lesson is Hazrat Zakariya AS, who got good news in his old age due to his true prayers. It requires us to admit that He alone has the power to provide us with everything we need
Surah Maryam teaches us that Allah extends grace that truly surpasses all logical explanations.
The nature of grace exemplified by Allah is deep and far-reaching, much more so than other sources across the globe. Grace is a kind of divine peace, a way to show mercy to others without judgment or expectation. Allah extends grace that surpasses all logical explanations and human understanding with its divine promises of hope and forgiveness. It’s an understanding that comes from the heart as He opens up new realms of acceptance and unconditional love upon the commitment of faith and obedience to His will. We can take comfort in knowing that no matter how much we fail, there is always the opportunity for a new life through His limitless grace.
Conclusion:
Surah Maryam is an important part of the Quran because it highlights many key themes that are essential for living a life full of faith and devotion to Allah. It speaks about many prominent figures from Islamic history who were chosen for their commitment to God even when faced with difficulty or doubt. It also emphasizes the importance of having faith in God despite our circumstances and being mindful of His commandments, so we don’t fall into sin or temptation. Finally, it reminds us that prayer can bring us closer to Allah if we are sincere and committed in our efforts toward Him. Therefore, studying Surah Maryam closely can help remind us all why having faith in God is so important and how He will always be there for us if we turn towards Him with sincerity and commitment!
