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 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 37) ➊ { وَ كَفَّلَهَا زَكَرِيَّا:} According to the common view, Zakariya (peace be upon him) was her maternal uncle, but the correct opinion is that he was Maryam’s (peace be upon her) brother-in-law. The evidence for this is the hadith of Mi’raj, in which it is mentioned that the Messenger of Allah (peace and blessings be upon him) met Yahya and ‘Isa (peace be upon them) on the second heaven, and it is explicitly stated that they were maternal cousins. [بخاری، الأنبیاء، باب قول اللہ تعالیٰ : « ذکر رحمۃ ربک…»: ۳۴۳۰ ]
➋ { الْمِحْرَابَ:} This does not refer to the well-known mihrab that is built in mosques for the imam, but rather it means the room that is made for seclusion. (See Saba: 13) The Jews and Christians used to build this mihrab at some height, separate from the place of worship, in which the worshippers of the mosque would stay.
➌ { وَجَدَ عِنْدَهَا رِزْقًا:} From the style of speech, it is clear that this provision was reaching Maryam (peace be upon her) as a miracle. It is narrated from most of the Tabi‘in that whenever Zakariya (peace be upon him) would enter Maryam’s (peace be upon her) chamber, he would find fresh, out-of-season fruits with her. (Ibn Jarir, Ibn Kathir) If the statement of the Tabi‘in is an explanation of the words of the verse, as is apparent, then it supports the view that this provision was given as a miracle, and if it is an Israelite narration, then it is neither to be affirmed nor denied. However, it is not far-fetched for Allah to grant provision to His servants without means, and it is authentically established that the saints and martyrs of the Ummah of Muhammad (peace and blessings be upon him) have received such miracles and honor.
In Sahih Bukhari, the incident of Khubaib (may Allah be pleased with him) of the crucifixion of Khubaib (may Allah be pleased with him) is mentioned in detail. The woman of the house in Makkah where he was imprisoned, Bint al-Harith, said: “By Allah! I have never seen a better captive than Khubaib. By Allah! One day I saw him eating a bunch of grapes that was in his hand, while he was bound in iron chains, and there was no fruit in Makkah.” (Bint al-Harith) used to say: “Surely, it was provision from Allah that He gave to Khubaib.” [بخاری، الجہاد والسیر، باب ھل یستأسر الرجل … : ۳۰۴۵ ] However, a miracle is not within the control of a saint that he may do whatever he wishes; otherwise, Khubaib (may Allah be pleased with him) would have broken the chains and become free. Even a prophet cannot show a miracle by his own will, as it is said: «وَ مَا كَانَ لَنَاۤ اَنْ نَّاْتِيَكُمْ بِسُلْطٰنٍ اِلَّا بِاِذْنِ اللّٰهِ» [إِبراہیم : ۱۱ ]
➋ { الْمِحْرَابَ:} This does not refer to the well-known mihrab that is built in mosques for the imam, but rather it means the room that is made for seclusion. (See Saba: 13) The Jews and Christians used to build this mihrab at some height, separate from the place of worship, in which the worshippers of the mosque would stay.
➌ { وَجَدَ عِنْدَهَا رِزْقًا:} From the style of speech, it is clear that this provision was reaching Maryam (peace be upon her) as a miracle. It is narrated from most of the Tabi‘in that whenever Zakariya (peace be upon him) would enter Maryam’s (peace be upon her) chamber, he would find fresh, out-of-season fruits with her. (Ibn Jarir, Ibn Kathir) If the statement of the Tabi‘in is an explanation of the words of the verse, as is apparent, then it supports the view that this provision was given as a miracle, and if it is an Israelite narration, then it is neither to be affirmed nor denied. However, it is not far-fetched for Allah to grant provision to His servants without means, and it is authentically established that the saints and martyrs of the Ummah of Muhammad (peace and blessings be upon him) have received such miracles and honor.
In Sahih Bukhari, the incident of Khubaib (may Allah be pleased with him) of the crucifixion of Khubaib (may Allah be pleased with him) is mentioned in detail. The woman of the house in Makkah where he was imprisoned, Bint al-Harith, said: “By Allah! I have never seen a better captive than Khubaib. By Allah! One day I saw him eating a bunch of grapes that was in his hand, while he was bound in iron chains, and there was no fruit in Makkah.” (Bint al-Harith) used to say: “Surely, it was provision from Allah that He gave to Khubaib.” [بخاری، الجہاد والسیر، باب ھل یستأسر الرجل … : ۳۰۴۵ ] However, a miracle is not within the control of a saint that he may do whatever he wishes; otherwise, Khubaib (may Allah be pleased with him) would have broken the chains and become free. Even a prophet cannot show a miracle by his own will, as it is said: «وَ مَا كَانَ لَنَاۤ اَنْ نَّاْتِيَكُمْ بِسُلْطٰنٍ اِلَّا بِاِذْنِ اللّٰهِ» [إِبراہیم : ۱۱ ]
