Surah Aal-i-Imraan (3) — Ayah 44

(Ayah 44) ➊ {ذٰلِكَ مِنْ اَنْبَآءِ الْغَيْبِ نُوْحِيْهِ اِلَيْكَ …: } Five rulings are clearly established from this verse. The first is that the Messenger of Allah (peace and blessings be upon him) did not know the unseen, otherwise there would have been no need to reveal these unseen reports to him. The second is that the Messenger of Allah (peace and blessings be upon him) is not present and witnessing everywhere, otherwise Allah would not have said that you were not present with them at that time. The third is that the awliya and other prophets also do not know the unseen, otherwise the custodians of Bayt al-Maqdis and the prophet of the time, Zakariya (peace be upon him), would not have needed to cast lots. The fourth is that when there is one thing and several claimants to it, then deciding by casting lots is the decision of the Shariah. Imam Bukhari (may Allah have mercy on him) has made a chapter in {’’كِتَابُ الشَّهَادَاتِ‘‘}: {’’ بَابُ الْقُرْعَةِ فِي الْمُشْكِلاَتِ ‘‘} "The explanation of casting lots in difficult matters," and has brought several hadiths in it. Some people have declared casting lots to be gambling; this is their mistake. Yes, if lots are cast for the purpose of deciding whether to do something or not, then this is not casting lots but drawing omens, which is forbidden. [ديكهيے سورهٔ مائده :۹۰]
The fifth is that the Messenger of Allah (peace and blessings be upon him), who was neither present at the time of this incident nor knew about it, his relating this incident through divine revelation is proof of his being a true Messenger.
➋ { اِذْ يُلْقُوْنَ اَقْلَامَهُمْ:} The need for this casting of lots arose because Maryam (peace be upon her) was the daughter of Imran, a very great scholar of the Children of Israel. When her mother dedicated her to the place of worship, there was a dispute among the custodians of the place of worship as to who would have the honor of her guardianship and supervision, so they cast lots, and the lot came out in favor of Zakariya (peace be upon him). (Ibn Kathir, Qurtubi)

44. 1. Nowadays, the people of innovation have, in their excessive devotion to the Prophet ﷺ, fabricated the belief that he is, like Allah Almighty, the Knower of the unseen and present and witnessing everywhere. This verse clearly refutes both of these beliefs. If you, O Prophet ﷺ, were the Knower of the unseen, then Allah Almighty would not have said that We are relating to you the news of the unseen, because one who already knows is not addressed in this manner, and to one who is present and witnessing, it is not said that you were not present at that time when people were casting lots with their pens. The need for casting lots arose because there were several others who also wished to take care of Maryam (peace be upon her). (ذٰلِكَ مِنْ اَنْۢبَاۗءِ الْغَيْبِ نُوْحِيْهِ اِلَيْكَ) 3:44 also affirms the Prophethood and truthfulness of the Prophet ﷺ, which the Jews and Christians used to doubt, because the revelation of the Shariah comes only to a Prophet, not to a non-Prophet.

44. These are tidings of the unseen which We reveal to you, O Muhammadﷺ [44]. You were not with them when they cast their pens (to decide) which of them should be the guardian of Maryam, nor were you with them when they were disputing [45].

[44]
The Previous Events as Proof of Your Prophethood:

That is, such events took place centuries ago. To inform your opponents of them in a completely accurate manner is your miracle and a clear proof of your prophethood. Because you had neither read the Torah nor the Gospel, nor any historical book. Most of your life was spent in Makkah Mukarramah, where there was no learned person from whom you could have heard and then informed others, nor did you have any teacher, nor did you ever sit as a student before anyone. Then, to narrate such events accurately before the scholars of the People of the Book is a strong proof of your being a true Messenger from Allah. Still, those who deny your messengership do so only out of malice, stubbornness, and other interests, and for no other reason.

[45]
How Did Sayyiduna Zakariya Become the Guardian of Maryam?

All the attendants of the temple were aware of the favors Allah was bestowing upon Maryam ؑ, and each of them desired the honor of being her guardian. In this matter, they would dispute with one another and present arguments for their own entitlement. In this context, Sayyiduna Zakariya ؑ informed the others of his right, saying that since he was the real maternal uncle of Maryam ؑ, he was the most deserving to become her guardian. However, the others did not give much importance to Zakariya’s claim, and eventually it was decided that all those present should throw their pens, with which they used to write the Torah, into a flowing river. If anyone’s pen remained in place and did not flow away with the current, that person would be entitled to the guardianship of Maryam ؑ. Clearly, this test was also an extraordinary matter, and only through such an extraordinary event could this issue be decided. Accordingly, the pens were thrown, and except for Zakariya’s pen, all the others flowed away with the current, but Zakariya’s pen remained in its place. He was already the real maternal uncle of Maryam ؑ, and now, in this test, the lot also fell in his favor, so there remained no room for disagreement or dispute.