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يَٰيَحۡيَىٰ خُذِ ٱلۡكِتَٰبَ بِقُوَّةٖۖ وَءَاتَيۡنَٰهُ ٱلۡحُكۡمَ صَبِيّٗا
(12) “O YaḤyĀ, take the Book with resoluteness!”[14] And We bestowed upon him ˹sound˺ judgement[15] while yet a boy.
[14] That is, hold firmly to the Torah with seriousness, diligence, and determination; understanding its meanings, acting upon its teachings, and guiding others to follow it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[15] This is a literal translation of al-ḥukm. Yaḥyā was endowed with understanding of God’s Book, knowledge of its rulings, adherence to its teachings, and the ability to judge according to it, even during his youth and childhood, before reaching maturity (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Ibn ‘Āshūr). While exegetes hold varying interpretations of what exactly this entails, al-Sam‘ānī notes that the majority agree it refers to Prophethood.
Whether al-ḥukm signifies wisdom, legal judgment, or Prophethood, all these interpretations point to Yaḥyā’s extraordinary role as a young servant of God, embodying a deep connection with Divine guidance and law.
[15] This is a literal translation of al-ḥukm. Yaḥyā was endowed with understanding of God’s Book, knowledge of its rulings, adherence to its teachings, and the ability to judge according to it, even during his youth and childhood, before reaching maturity (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Ibn ‘Āshūr). While exegetes hold varying interpretations of what exactly this entails, al-Sam‘ānī notes that the majority agree it refers to Prophethood.
Whether al-ḥukm signifies wisdom, legal judgment, or Prophethood, all these interpretations point to Yaḥyā’s extraordinary role as a young servant of God, embodying a deep connection with Divine guidance and law.
عربی تفاسیر:
وَحَنَانٗا مِّن لَّدُنَّا وَزَكَوٰةٗۖ وَكَانَ تَقِيّٗا
[16] This is a literal translation of ḥanānan. The great exegete Ibn ‘Abbās offers two interpretations of its meaning: the first refers to God’s Compassion and Mercy toward Yaḥyā, while the second interpretation suggests that it signifies the mercy Yaḥyā was granted toward people, enabling him to deliver them from Denial and evil (cf. al-Naḥḥās, I‘rāb al-Qur’ān). Other exegetes adopt either of these views, as the wording of the aya accommodates both interpretations.
[17] Zakātan is purity from sins and diseases of the heart, and cleanness from impurities (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[18] Taqiyyan (Mindful) is a prominent theme in this sura, appearing as a highly praiseworthy trait six times: in ayas 13, 18, and 36 as taqiyyan; in aya 72 as ittaqaw (those who had been Mindful); and in ayas 85 and 97 as al-muttaqīn (those who are Mindful). Mindfulness here refers to being conscious of God and observant of Him in all our actions and intentions—acts of the heart. This continual vigilance fosters a deep sense of sincerity and connection with God, helping to avoid worldly temptations and distractions that divert one from the true purpose in life: worshiping God alone. Etymologically, the term is derived from the verb ittaqā, meaning to place protection between oneself and what may cause harm. Its broader meaning encompasses being vigilant and mindful of God at all times to avoid His punishment. (For more information, see: Abdul-Ḥayy al-Faramāwī, al-Mawsū‘ah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā,” pp. 734-737.)
Mindfulness is depicted in the sura as a crucial trait for attaining salvation, standing in stark contrast to rebelliousness, which leads to destruction. The repeated emphasis on this concept in various forms underscores its significance in the Believer’s journey toward God. Mindfulness serves not only as a guide for ethical behaviour but also as a deep inner state that aligns the heart with God’s Will. God’s Mercy remains ever close to those who are Mindful of Him.
[17] Zakātan is purity from sins and diseases of the heart, and cleanness from impurities (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[18] Taqiyyan (Mindful) is a prominent theme in this sura, appearing as a highly praiseworthy trait six times: in ayas 13, 18, and 36 as taqiyyan; in aya 72 as ittaqaw (those who had been Mindful); and in ayas 85 and 97 as al-muttaqīn (those who are Mindful). Mindfulness here refers to being conscious of God and observant of Him in all our actions and intentions—acts of the heart. This continual vigilance fosters a deep sense of sincerity and connection with God, helping to avoid worldly temptations and distractions that divert one from the true purpose in life: worshiping God alone. Etymologically, the term is derived from the verb ittaqā, meaning to place protection between oneself and what may cause harm. Its broader meaning encompasses being vigilant and mindful of God at all times to avoid His punishment. (For more information, see: Abdul-Ḥayy al-Faramāwī, al-Mawsū‘ah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā,” pp. 734-737.)
Mindfulness is depicted in the sura as a crucial trait for attaining salvation, standing in stark contrast to rebelliousness, which leads to destruction. The repeated emphasis on this concept in various forms underscores its significance in the Believer’s journey toward God. Mindfulness serves not only as a guide for ethical behaviour but also as a deep inner state that aligns the heart with God’s Will. God’s Mercy remains ever close to those who are Mindful of Him.
عربی تفاسیر:
وَبَرَّۢا بِوَٰلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيّٗا
[19] He was quick to obey his parents, showing them great honour and kindness both in word and deed (cf. Ibn Kathīr, al-Sa‘dī, Ibn ‘Āshūr). The virtue of birr al-wālidayn (dutifulness to one’s parents) is emphasized here, placing paramount importance on respect, obedience, and kindness toward parents. The qualities highlighted—swift obedience and consistently honouring and treating parents well in both speech and action—are fundamental aspects of the moral teachings found in the Qur’an and Sunnah.
[20] Jabbāran (lit. roguish) is arrogant and exalting himself above accepting the truth (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt). ‘Aṣiyyan (lit. rebellious) is the one who is not obedient (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān).
He was not arrogant in his worship of God, nor did he elevate himself above his parents or others, nor did he diminish the rights of others. Instead, he was humble and submissive, obedient, never disobeying his Lord or his parents, and never wronging God’s servants (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī, Ibn ‘Āshūr).
[20] Jabbāran (lit. roguish) is arrogant and exalting himself above accepting the truth (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt). ‘Aṣiyyan (lit. rebellious) is the one who is not obedient (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān).
He was not arrogant in his worship of God, nor did he elevate himself above his parents or others, nor did he diminish the rights of others. Instead, he was humble and submissive, obedient, never disobeying his Lord or his parents, and never wronging God’s servants (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī, Ibn ‘Āshūr).
عربی تفاسیر:
وَسَلَٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيّٗا
(15) Peace be upon him; the day he was born, the day he dies, and the day he is resurrected alive.[21]
[21] Peace and security from God be upon him on the day he was born, on the day he dies and departs from this life, and on the day he will be resurrected alive for the Day of Judgment (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
These three key moments in a person’s existence—birth, death, and resurrection—are highlighted as the most significant and potentially unsettling stages of human life. These moments are marked by vulnerability, and the statement emphasizes that if one is granted peace and security by God during these stages, they are free from fear in all other matters (cf. Ibn ‘Aṭiyyah).
The reassurance of God’s protection during these critical moments not only offers spiritual comfort to the Believers but also reinforces the importance of living a life of righteousness and submission to God’s Will. Those who are granted this peace can face life and the afterlife without fear, assured of their ultimate salvation: “Nay, but the allies of Allah will have neither fear nor will they grieve; *those who have Believed and are used to being Mindful. *Glad tiding is theirs in the worldly life and in the Hereafter; there is no changing Allah’s Words—that is ˹truly˺ the great triumph” (10: 62-64).
These three key moments in a person’s existence—birth, death, and resurrection—are highlighted as the most significant and potentially unsettling stages of human life. These moments are marked by vulnerability, and the statement emphasizes that if one is granted peace and security by God during these stages, they are free from fear in all other matters (cf. Ibn ‘Aṭiyyah).
The reassurance of God’s protection during these critical moments not only offers spiritual comfort to the Believers but also reinforces the importance of living a life of righteousness and submission to God’s Will. Those who are granted this peace can face life and the afterlife without fear, assured of their ultimate salvation: “Nay, but the allies of Allah will have neither fear nor will they grieve; *those who have Believed and are used to being Mindful. *Glad tiding is theirs in the worldly life and in the Hereafter; there is no changing Allah’s Words—that is ˹truly˺ the great triumph” (10: 62-64).
عربی تفاسیر:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مَرۡيَمَ إِذِ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانٗا شَرۡقِيّٗا
(16) [22]Mention [Muhammad] in the Book,[23] Maryam (Mary) when she withdrew herself from her family [taking] a place to the East.[24]
[22] Following the recounting of Zechariah’s (عليه السلام) story, which highlights how God granted him a pure, righteous, and blessed son despite his old age and his wife’s barrenness, the story of Mary and how she was granted her son, Jesus (عليهما السلام), without a father is related. The connection and similarity between the two stories explain their frequent pairing in both Sura Āl ‘Imrān and Sura al-Anbiyā’. This juxtaposition underscores their shared meaning and illustrates to God’s servants the boundlessness of His Power and the greatness of His Dominion, for He is capable of all things (cf. Ibn Kathīr). It also indicates that Allah, the Exalted, creates as He wills: at times through a strong cause, at times through a weak cause, and at times without any cause at all (cf. al-Biqā‘ī, Naẓm al-Durar). God, the Exalted, presented the story of Yaḥyā before the story of Jesus, peace be upon them both, because the creation of a child from two elderly parents is closer to the natural order of things than the creation of a child without a father at all (cf. al-Rāzī).
Such stories serve as a valuable reflection for Believers, encouraging trust in God’s Power and Wisdom, especially in situations that seem beyond human comprehension.
[23] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[24] She withdrew from her people and secluded herself in a place toward the east (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī). Exegetes provide various explanations for her seclusion, one of which suggests that she sought solitude for worship. Ibn ‘Aṭiyyah explains: “Maryam was dedicated to the service of the temple, caring for it and worshipping within it, so she distanced herself from people for this purpose.”
As for the phrase makānan sharqiyyan (lit. “an eastern place”), scholars have proposed that it refers to her going to the east of the Holy Sanctuary (cf. Ibn Kathīr, al-Shinqīṭī) or to the east of her people’s dwellings (cf. Ibn ‘Aṭiyyah). It is also said that she chose an eastern location because they esteemed the east, the direction from which light breaks (cf. al-Ṭabarī, al-Shawkānī).
Such stories serve as a valuable reflection for Believers, encouraging trust in God’s Power and Wisdom, especially in situations that seem beyond human comprehension.
[23] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[24] She withdrew from her people and secluded herself in a place toward the east (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī). Exegetes provide various explanations for her seclusion, one of which suggests that she sought solitude for worship. Ibn ‘Aṭiyyah explains: “Maryam was dedicated to the service of the temple, caring for it and worshipping within it, so she distanced herself from people for this purpose.”
As for the phrase makānan sharqiyyan (lit. “an eastern place”), scholars have proposed that it refers to her going to the east of the Holy Sanctuary (cf. Ibn Kathīr, al-Shinqīṭī) or to the east of her people’s dwellings (cf. Ibn ‘Aṭiyyah). It is also said that she chose an eastern location because they esteemed the east, the direction from which light breaks (cf. al-Ṭabarī, al-Shawkānī).
عربی تفاسیر:
فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابٗا فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرٗا سَوِيّٗا
(17) She [further] betook a veil from their side;[25] then We sent her Our Spirit,[26] and he transmuted to her as a human of sound proportions.[27]
[25] She placed some kind of a barrier between herself and her people to conceal herself from them and others, so she could devote herself fully to the worship of God (cf. al-Rāzī, Ibn Kathīr, al-Sa‘dī). These deliberate actions reveal a profound desire to cultivate a space of purity and focus, allowing her to engage in undistracted devotion to God. By taking these steps, Mary exemplified a deep level of pious commitment, prioritizing her relationship with God above all else.
[26] Ruḥanā (lit. “Our Spirit”) refers to Archangel Gabriel, the Holy Spirit, whom God Almighty claims for Himself as an expression of honour (cf. al-Shinqīṭī): “When ˹on that Day˺ Allah says: “‘Ôsā son of Maryam, remember my favour on you and your mother, when I aided you with the Holy Spirit” (5: 110).
[27] Basharan sawiyyan refers to Gabriel appearing in the form of a man of balanced stature and handsome appearance (cf. Ibn Kathīr, al-Sa‘dī). He took on the form of a well-proportioned human being so that Mary would feel at ease with his speech and be able to receive the Divine Words he was delivering. Had he appeared in his angelic form, she would have been frightened and unable to engage with him (cf. Abī al-Su‘ūd). His handsomeness further underscores the perfection of her chastity; rather than being flattered by his appearance, she immediately sought refuge in God from him (cf. Ibn ‘Āshūr, al-Sha‘rāwī).
[26] Ruḥanā (lit. “Our Spirit”) refers to Archangel Gabriel, the Holy Spirit, whom God Almighty claims for Himself as an expression of honour (cf. al-Shinqīṭī): “When ˹on that Day˺ Allah says: “‘Ôsā son of Maryam, remember my favour on you and your mother, when I aided you with the Holy Spirit” (5: 110).
[27] Basharan sawiyyan refers to Gabriel appearing in the form of a man of balanced stature and handsome appearance (cf. Ibn Kathīr, al-Sa‘dī). He took on the form of a well-proportioned human being so that Mary would feel at ease with his speech and be able to receive the Divine Words he was delivering. Had he appeared in his angelic form, she would have been frightened and unable to engage with him (cf. Abī al-Su‘ūd). His handsomeness further underscores the perfection of her chastity; rather than being flattered by his appearance, she immediately sought refuge in God from him (cf. Ibn ‘Āshūr, al-Sha‘rāwī).
عربی تفاسیر:
قَالَتۡ إِنِّيٓ أَعُوذُ بِٱلرَّحۡمَٰنِ مِنكَ إِن كُنتَ تَقِيّٗا
[28] Further emphasizing the central theme of the sura—Mercy sought by the Believers during the difficult Makkan period—of all the 99 Beautiful Names of God, the epithet “Most-Merciful” is the only one consistently invoked, regardless of the varied contexts. Scattered throughout the sura, and mentioned 16 times (ayas: 18, 26, 44, 45, 58, 61, 69, 75, 78, 85, 87, 88, 91, 92, 93, and 96), it finds mention 57 times in the whole 114 suras of the Qur’an. Even in instances where punishment is delivered to the defiantly rebellious, the epithet “Most-Merciful” is still invoked, underscoring its relevance. This serves as a constant reminder to the Believers, who were in desperate need of mercy at the time of the sura’s revelation, that God’s Mercy is omnipresent, always there in all circumstances.
The repeated evocation of this Name during a time of persecution and hardship in Makkah encourages the Believers to rely on and seek God’s Mercy above all, reinforcing their faith in His boundless compassion during trials.
[29] She thought he was a man who had hidden himself to seduce her, so she immediately sought refuge in God from him before he even spoke to her, hastily rejecting what she assumed was his intention, which is what one might typically expect from someone in such a situation (cf. Ibn ‘Āshūr). The “Mindful” would realize the importance of avoiding even the thought of committing sins (cf. Ibn al-Jawzī).
The repeated evocation of this Name during a time of persecution and hardship in Makkah encourages the Believers to rely on and seek God’s Mercy above all, reinforcing their faith in His boundless compassion during trials.
[29] She thought he was a man who had hidden himself to seduce her, so she immediately sought refuge in God from him before he even spoke to her, hastily rejecting what she assumed was his intention, which is what one might typically expect from someone in such a situation (cf. Ibn ‘Āshūr). The “Mindful” would realize the importance of avoiding even the thought of committing sins (cf. Ibn al-Jawzī).
عربی تفاسیر:
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمٗا زَكِيّٗا
[30] Ghulāman Zakiyyan (lit. a pure boy) is one who is cleansed from reprehensible traits and being adorned with praiseworthy qualities (cf. al-Sa‘dī, al-Tafsīr al-Mukhtaṣar): “When the angels said: “Maryam, Allah gives you the good news of a word from Him; his name is the Messiah, ‘Ôsā, son of Maryam; honourable in the worldly life and the Hereafter, and among those drawn near”. *“He talks to people while in the cradle, and as a grown man; and he is one of the righteous” (3: 45-46).
عربی تفاسیر:
قَالَتۡ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞ وَلَمۡ أَكُ بَغِيّٗا
(20) She said: “How come that I should have a boy when no human has ever touched me nor was I ever unchaste![31]”
[31] Baghiyyan, i.e. is a woman who transgresses (tabghī) by engaging in adultery (cf. al-Qurṭubī, Ibn ‘Aṭiyyah).
عربی تفاسیر:
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٞۖ وَلِنَجۡعَلَهُۥٓ ءَايَةٗ لِّلنَّاسِ وَرَحۡمَةٗ مِّنَّاۚ وَكَانَ أَمۡرٗا مَّقۡضِيّٗا
(21) He said: “So it is. Said your Lord: “It is easy for Me and so that We make him a sign for people[32] and a mercy from Us[33]—this is matter that is preordained!”[34]
[32] That is, God will create you a son, whom Mary will bear without a father, as a sign for the people and a testament to the perfection of the Creator’s miraculous Power, His supreme Dominion, and His Oneness, exalted be He (cf. Ibn Kathīr, al-Shawkānī, al-Sa‘dī).
[33] That is, a Mercy from Us to him, to you, and to the people, especially to those who believe in him and follow him (cf. al-Ṭabarī, al-Wāḥidī, al-Waīz, Ibn Kathīr). al-Sa‘dī further explains: “God’s Mercy to him lies in the revelation He granted and the honour bestowed upon him, similar to the favor given to the Resolute Messengers (Ulī al-‘Azm min al-Rusul). His Mercy to his mother is seen in the honour, praise, and great benefits she received. As for His Mercy to the people, it is in the greatest of blessings: sending a Messenger among them to recite His Signs, purify them, and teach them the Book and wisdom, so they may believe in him, follow him, and attain happiness in both this life and the Hereafter”.
[34] “She said: “My Lord, how can I have a child, while no human ˹has ever˺ touched me?” He said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is” (3: 47).
[33] That is, a Mercy from Us to him, to you, and to the people, especially to those who believe in him and follow him (cf. al-Ṭabarī, al-Wāḥidī, al-Waīz, Ibn Kathīr). al-Sa‘dī further explains: “God’s Mercy to him lies in the revelation He granted and the honour bestowed upon him, similar to the favor given to the Resolute Messengers (Ulī al-‘Azm min al-Rusul). His Mercy to his mother is seen in the honour, praise, and great benefits she received. As for His Mercy to the people, it is in the greatest of blessings: sending a Messenger among them to recite His Signs, purify them, and teach them the Book and wisdom, so they may believe in him, follow him, and attain happiness in both this life and the Hereafter”.
[34] “She said: “My Lord, how can I have a child, while no human ˹has ever˺ touched me?” He said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is” (3: 47).
عربی تفاسیر:
۞ فَحَمَلَتۡهُ فَٱنتَبَذَتۡ بِهِۦ مَكَانٗا قَصِيّٗا
[35] The majority of exegetes agree that this far-off place was Bethlehem (cf. al-Shinqīṭī).
عربی تفاسیر:
فَأَجَآءَهَا ٱلۡمَخَاضُ إِلَىٰ جِذۡعِ ٱلنَّخۡلَةِ قَالَتۡ يَٰلَيۡتَنِي مِتُّ قَبۡلَ هَٰذَا وَكُنتُ نَسۡيٗا مَّنسِيّٗا
(23) Then labour drove[36] her to the trunk of the palm tree; she said: “How I wish I had died before this and became a forgotten nothingness!”[37]
[36] Ajā’a is to force through necessity. It is said that jā’ā bi (to bring) and ajā’a are of the same meaning (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
[37] Her wish reflects the deep emotional and physical pain she endured at that time. Inevitably, she would face the gravest accusation a young woman could in such a culture—bearing a child out of wedlock—especially given her reputation for exceptional piety. This accusation would not only tarnish her own reputation but also that of her entire family. In this distressed state of mind, she was brought to the trunk of the palm tree (cf. Ibn Kathīr, Ibn ‘Aṭiyyah, al-Sa‘dī, Ibn ‘Āshūr).
[37] Her wish reflects the deep emotional and physical pain she endured at that time. Inevitably, she would face the gravest accusation a young woman could in such a culture—bearing a child out of wedlock—especially given her reputation for exceptional piety. This accusation would not only tarnish her own reputation but also that of her entire family. In this distressed state of mind, she was brought to the trunk of the palm tree (cf. Ibn Kathīr, Ibn ‘Aṭiyyah, al-Sa‘dī, Ibn ‘Āshūr).
عربی تفاسیر:
فَنَادَىٰهَا مِن تَحۡتِهَآ أَلَّا تَحۡزَنِي قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيّٗا
(24) He[38] called her from below her: “Do not feel sad, your Lord has made a rivulet[39] under you!”
[38] Exegetes differ on the identity of the one who called her. Many agree that it was her son, Jesus, as the context consistently refers to him—being borne and carried by her—and because she later pointed to him to answer her people, having known he could speak (cf. al-Ṭabarī, Ibn ‘Aṭiyyah, al-Shinqīṭī, and Ibn ‘Āshūr). Others argue that it was an angel who called her (cf. al-Sam‘ānī, al-Qurṭubī, and al-Sa‘dī).
[39] Sariyyan can either mean a small river or rivulet, or it can refer to a person of high status, potentially alluding to Jesus himself (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān). However, given that she was instructed to “eat and drink,” most exegetes interpret it to mean a rivulet (see al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Shinqīṭī, and Ibn ‘Āshūr).
[39] Sariyyan can either mean a small river or rivulet, or it can refer to a person of high status, potentially alluding to Jesus himself (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān). However, given that she was instructed to “eat and drink,” most exegetes interpret it to mean a rivulet (see al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Shinqīṭī, and Ibn ‘Āshūr).
عربی تفاسیر:
وَهُزِّيٓ إِلَيۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَٰقِطۡ عَلَيۡكِ رُطَبٗا جَنِيّٗا
(25) “Shake to you[40] the trunk of the palm tree and it will drop on you [one by one just picked] ripe palm dates!”[41]
[40] The dates could have fallen without her making any effort at all. However, God Almighty intended to teach a valuable lesson: even when one’s provision is assured, one must still seek it out. al-Shinqīṭī explains: “Some scholars have derived from this aya that striving and taking the necessary means to earn one’s livelihood is religiously commanded and does not contradict reliance on Allah, the Almighty. This principle is almost universally recognized in religion: taking the required steps to secure benefits and ward off harm in this world is a religious duty and does not conflict with trusting in Allah. The individual undertakes these means in obedience to the command of their Lord, all the while knowing with certainty that nothing happens except by the Will of Allah. Thus, they rely on Allah, fully aware that nothing will befall them except what Allah has decreed, whether good or bad. If Allah Wills that the means do not produce their expected results, then they will not.”
[41] Ruṭaban Janiyyan (lit. ripe palm dates up for picking). God Almighty made ruṭab (ripe dates) drop from the tree, rather than tamr (dried dates) “because ripe dates are more pleasing to the soul, being akin to fruit, whereas dried dates serve as a staple food” (Ibn ‘Āshūr). This goes on to show the great care that God Almighty takes for those He uses for His Purpose.
[41] Ruṭaban Janiyyan (lit. ripe palm dates up for picking). God Almighty made ruṭab (ripe dates) drop from the tree, rather than tamr (dried dates) “because ripe dates are more pleasing to the soul, being akin to fruit, whereas dried dates serve as a staple food” (Ibn ‘Āshūr). This goes on to show the great care that God Almighty takes for those He uses for His Purpose.
عربی تفاسیر:
قرآن کریم کے معانی کا ترجمہ - انگریزی ترجمہ - ڈاکٹر ولید بلیہش العمری - اس پر کام جاری ہے۔ - ترجمے کی لسٹ
ڈاکٹر ولید بلیہش عمری نے ترجمہ کیا۔