سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 36
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ ۖ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ ﴿36﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Then when she gave birth to her [child Maryam (Mary)], she said: "O my Lord! I have given birth to a female child," - and Allâh knew better what she brought forth, - "And the male is not like the female, and I have named her Maryam (Mary), and I seek refuge with You (Allâh) for her and for her offspring from Shaitân (Satan), the outcast."
Word by Word — Arabic, Transliteration & Meaning
فَلَمَّا
falammā
Then when
وَضَعَتْهَا
waḍaʿathā
she delivered her
قَالَتْ
qālat
she said
رَبِّ
rabbi
My Lord
إِنِّى
innī
indeed I
وَضَعْتُهَآ
waḍaʿtuhā
[I] (have) delivered [her]
أُنثَىٰ
unthā
a female
وَٱللَّهُ
wal-lahu
And Allah
أَعْلَمُ
aʿlamu
knows better
بِمَا
bimā
[of] what
وَضَعَتْ
waḍaʿat
she delivered
وَلَيْسَ
walaysa
and is not
ٱلذَّكَرُ
l-dhakaru
the male
كَٱلْأُنثَىٰ ۖ
kal-unthā
like the female
وَإِنِّى
wa-innī
And that I
سَمَّيْتُهَا
sammaytuhā
[I] (have) named her
مَرْيَمَ
maryama
Maryam
وَإِنِّىٓ
wa-innī
and that I
أُعِيذُهَا
uʿīdhuhā
[I] seek refuge for her
بِكَ
bika
in You
وَذُرِّيَّتَهَا
wadhurriyyatahā
and her offspring
مِنَ
mina
from
ٱلشَّيْطَـٰنِ
l-shayṭāni
the Shaitaan
ٱلرَّجِيمِ
l-rajīmi
the rejected
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.
36. 1. In this sentence, there is both an expression of regret and an excuse. Regret in the sense that, contrary to my hope, a girl has been born, and excuse in the sense that the purpose of the vow was to dedicate a servant for Your pleasure, and this task could have been performed better by a man. Now, whatever it is, You know it (Fath al-Qadeer).
36. 2. Hafiz Ibn Kathir, using this and the Prophetic hadith as evidence, has written that the child's name should be given on the first day of birth, and he has declared the hadith about naming on the seventh day to be weak. However, Hafiz Ibn al-Qayyim, after discussing all the hadiths, has finally written that the name can be given on the first day, the third day, or the seventh day; there is flexibility in this matter.
36. 3. Allah Almighty accepted this supplication, as in the authentic hadith it is stated that every child who is born is touched by Satan, because of which he cries out. But Allah Almighty protected Maryam (peace be upon her) and her son (Jesus, peace be upon him) from this touch of Satan (Sahih Bukhari, Kitab al-Tafsir).
36. 2. Hafiz Ibn Kathir, using this and the Prophetic hadith as evidence, has written that the child's name should be given on the first day of birth, and he has declared the hadith about naming on the seventh day to be weak. However, Hafiz Ibn al-Qayyim, after discussing all the hadiths, has finally written that the name can be given on the first day, the third day, or the seventh day; there is flexibility in this matter.
36. 3. Allah Almighty accepted this supplication, as in the authentic hadith it is stated that every child who is born is touched by Satan, because of which he cries out. But Allah Almighty protected Maryam (peace be upon her) and her son (Jesus, peace be upon him) from this touch of Satan (Sahih Bukhari, Kitab al-Tafsir).
