سُوْرَةُ مَرْيَمَ

Surah Maryam (19) — Ayah 23

Mary · Meccan · Juz 16 · Page 306

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فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا ﴿23﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And the pains of childbirth drove her to the trunk of a date-palm. She said: "Would that I had died before this, and had been forgotten and out of sight!"

Word by Word — Arabic, Transliteration & Meaning

فَأَجَآءَهَا fa-ajāahā Then drove her
ٱلْمَخَاضُ l-makhāḍu the pains of childbirth
إِلَىٰ ilā to
جِذْعِ jidh'ʿi (the) trunk
ٱلنَّخْلَةِ l-nakhlati (of) the date-palm
قَالَتْ qālat She said
يَـٰلَيْتَنِى yālaytanī O! I wish
مِتُّ mittu I (had) died
قَبْلَ qabla before
هَـٰذَا hādhā this
وَكُنتُ wakuntu and I was
نَسْيًۭا nasyan (in) oblivion
مَّنسِيًّۭا mansiyyan forgotten

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 23) ➊ The meaning of {فَاَجَآءَهَا الْمَخَاضُ …: ’’ جَاءَ يَجِيْئُ مَجِيْئًا ‘‘} is "to come," and the meaning of {’’ أَجَاءَ يُجِيْئُ ‘‘} (af‘āl) is "to bring," but in its sense, there is an element of bringing by compulsion. (Zamakhshari) { ’’ الْمَخَاضُ ‘‘} refers to the pain a woman experiences at the time of childbirth, that is, labor pain. {’’ مَخِضَتِ الْمَرْأَةُ ‘‘} (‘a) means when the time of birth approaches for a woman. This is derived from {’’مَخْضٌ‘‘ }, which means intense movement, and the reason for this name is the intense movement of the child in the mother's womb near the time of birth. That is, compelled by the intensity of labor pain, she sat down leaning against the trunk of a date-palm, and imagining the coming time, when accusations would be hurled from all sides, taunts would be made, and all her past life’s goodness, chastity, and nobility would be ridiculed, she said, "Oh, would that I had died before this and had been forgotten so that no one would remember that there ever was a Maryam."
➋ This verse is evidence that in times of trial in religion, wishing for death is permissible. In hadith, wishing for death due to some hardship, such as illness or poverty, has been prohibited. Thus, the Messenger of Allah (peace and blessings be upon him) said: "None of you should wish for death because of any hardship that befalls him, but if he must do so, then let him say: [ اَللّٰهُمَّ أَحْيِنِيْ مَا كَانَتِ الْحَيَاةُ خَيْرًا لِّيْ وَتَوَفَّنِيْ إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِّيْ ] 'O Allah! Keep me alive as long as life is better for me, and cause me to die when death is better for me.'" [ بخاری، المرضٰی، باب تمنی المریض الموت : ۵۶۷۱ ]

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

23. 1. The wish for death was made out of the fear that how I would be able to satisfy people regarding the issue of the child, when no one will be ready to confirm my statement. And this thought was also soul-crushing that where once there was fame as a devout and pious woman, after this I will be deemed immoral in the eyes of the people.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

Then the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was completely forgotten, lost from sight." [24]

[24] That is, overwhelmed by the pain of childbirth, she stood up and leaned against the trunk of a date-palm. The situation was such that, firstly, there was the intense pain of labor; secondly, loneliness and helplessness; thirdly, the lack of food and other necessities. There was not even water available, and the most distressing thought was the anticipation of future disgrace and humiliation. Now, being so troubled by all these matters, these words involuntarily came from her lips: "Would that I had died before this and had been forgotten, lost to memory." Those who deny miracles declare the birth of Sayyiduna ‘Isa ؑ to be a natural birth, contrary to the explicit statements of the Quran, and in this regard, they have no hesitation in accepting the traditions of the Gospels. Then, interestingly, the Gospel only mentions the betrothal of Lady Maryam to Joseph the Carpenter, yet these people try to establish a formal marriage, and they interpret Lady Maryam's statement, "Would that I had died before this and had been forgotten, lost to memory," as something she uttered due to the intensity of labor pains. This interpretation is incorrect in that every woman experiences labor pains, and it happens at every childbirth. But no woman has ever wished for death merely because of this pain. Rather, women always endure this pain with happiness at such times, especially when it is the first child, and then if the child is a boy. Therefore, this explanation by the deniers of miracles or the naturalists is not only a mockery of Allah's signs but is also proven wrong by the test of experience.
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