سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 37
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَـٰمَرْيَمُ أَنَّىٰ لَكِ هَـٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ ۖ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ ﴿37﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So her Lord (Allâh) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariyâ (Zachariya). Every time he entered Al-Mihrâb to (visit) her, he found her supplied with sustenance. He said: "O Maryam (Mary)! From where have you got this?" She said, "This is from Allâh." Verily, Allâh provides sustenance to whom He wills, without limit."
Word by Word — Arabic, Transliteration & Meaning
فَتَقَبَّلَهَا
fataqabbalahā
So accepted her
رَبُّهَا
rabbuhā
her Lord
بِقَبُولٍ
biqabūlin
with acceptance
حَسَنٍۢ
ḥasanin
good
وَأَنۢبَتَهَا
wa-anbatahā
and reared her
نَبَاتًا
nabātan
a rearing
حَسَنًۭا
ḥasanan
good
وَكَفَّلَهَا
wakaffalahā
and put her in (the) care
زَكَرِيَّا ۖ
zakariyyā
(of) Zakariya
كُلَّمَا
kullamā
Whenever
دَخَلَ
dakhala
entered
عَلَيْهَا
ʿalayhā
upon her
زَكَرِيَّا
zakariyyā
Zakariya
ٱلْمِحْرَابَ
l-miḥ'rāba
[the] prayer chamber
وَجَدَ
wajada
he found
عِندَهَا
ʿindahā
with her
رِزْقًۭا ۖ
riz'qan
provision
قَالَ
qāla
He said
يَـٰمَرْيَمُ
yāmaryamu
O Maryam
أَنَّىٰ
annā
From where
لَكِ
laki
for you
هَـٰذَا ۖ
hādhā
(is) this
قَالَتْ
qālat
She said
هُوَ
huwa
This
مِنْ
min
(is)
عِندِ
ʿindi
from
ٱللَّهِ ۖ
l-lahi
Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يَرْزُقُ
yarzuqu
gives provision
مَن
man
(to) whom
يَشَآءُ
yashāu
He wills
بِغَيْرِ
bighayri
without
حِسَابٍ
ḥisābin
measure
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.
37. 1. Hazrat Zakariya (peace be upon him) was also the maternal uncle of Hazrat Maryam (peace be upon her). Moreover, being the prophet of his time, he was the best guardian who could properly arrange for Hazrat Maryam’s (peace be upon her) material needs and the requirements of her intellectual and moral upbringing.
37. 2. By محراب is meant the chamber in which Hazrat Maryam (peace be upon her) resided. By رزق is meant fruits. These fruits were, firstly, out of season—summer fruits would be present in her room during winter, and winter fruits during summer. Secondly, neither Hazrat Zakariya (peace be upon him) nor any other person would bring them, so Hazrat Zakariya (peace be upon him) asked in astonishment and wonder, “Where did these come from?” She replied, “From Allah.” Thus, this was a کرامت (karamah) of Hazrat Maryam (peace be upon her). معجزہ (miracle) and کرامت (karamah) refer to extraordinary events, i.e., those that are against apparent causes. If such an event appears at the hands of a prophet, it is called a معجزہ (miracle), and if it appears at the hands of a wali (saint), it is called a کرامت (karamah). Both are true. However, their occurrence is by Allah’s command and will; it is not within the power of a prophet or wali to manifest a miracle or karamah whenever they wish. Therefore, a miracle or karamah is proof that these personalities have a special status in the court of Allah, but it does not prove that these accepted ones have the authority to control the universe, as the people of innovation mislead the public regarding the karamahs of the saints and involve them in polytheistic beliefs. Further clarification will come in the context of some miracles.
37. 2. By محراب is meant the chamber in which Hazrat Maryam (peace be upon her) resided. By رزق is meant fruits. These fruits were, firstly, out of season—summer fruits would be present in her room during winter, and winter fruits during summer. Secondly, neither Hazrat Zakariya (peace be upon him) nor any other person would bring them, so Hazrat Zakariya (peace be upon him) asked in astonishment and wonder, “Where did these come from?” She replied, “From Allah.” Thus, this was a کرامت (karamah) of Hazrat Maryam (peace be upon her). معجزہ (miracle) and کرامت (karamah) refer to extraordinary events, i.e., those that are against apparent causes. If such an event appears at the hands of a prophet, it is called a معجزہ (miracle), and if it appears at the hands of a wali (saint), it is called a کرامت (karamah). Both are true. However, their occurrence is by Allah’s command and will; it is not within the power of a prophet or wali to manifest a miracle or karamah whenever they wish. Therefore, a miracle or karamah is proof that these personalities have a special status in the court of Allah, but it does not prove that these accepted ones have the authority to control the universe, as the people of innovation mislead the public regarding the karamahs of the saints and involve them in polytheistic beliefs. Further clarification will come in the context of some miracles.
