3:42
Behold! the angels said: “O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations.
In Qurʾānic terminology, the concept of iṣṭifāʾ signifies Allah’s deliberate selection of an individual for a particular divine purpose. Maryam’s selection is understood as her being chosen to manifest one of Allah’s great signs, a responsibility that represented both an honour and a significant trial. To enable her to bear this trust, she was spiritually prepared and purified (taṭhīr), indicating a process of moral and spiritual refinement. The use of the particle ʿalā alongside iṣṭifāʾ conveys a sense of distinction, emphasizing that she was granted a unique status above other women for this specific role. As part of this preparation, she was instructed to devote herself to humble worship—uqnutī li-rabbiki—which reflects deep submission and reverence toward Allah, with prayer (ṣalāh) serving as the primary expression of such humility and devotion
3:43-44
3:43
“O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.”
3:44
This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger!) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point) Muhammad Asad explains that the passage addressed to the Prophet emphasizes that the Qur’anic account of Mary (Maryam) originates from divine revelation. Consequently, the narrative is presented as authoritative and truthful, even when it differs from accounts found in Christian scriptures. Asad notes that this interpretation, also discussed by Muhammad ʿAbduh, underscores the Qur’an’s claim that its version of the story derives directly from revelation rather than from earlier textual traditions (Asad, 1980).
3:45-46
Behold! the angels said: “O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah;
“He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous.”
According to Maariful Qur’an, one of the extraordinary qualities attributed to Jesus (ʿĪsā) in the Qur’an is that he would speak while still in the cradle, an event presented as a miraculous sign. The commentary explains that shortly after his birth, when Mary (Maryam) faced accusations from her community, the infant Jesus spoke in her defense and declared his servitude to God. This ability to speak meaningfully as an infant is understood as a clear miracle, since such capacity is beyond the natural ability of newborn children (Shafi, 2008).
The verse also states that Jesus would speak to people during his middle age (kahl). While speaking in adulthood is normally expected for any person, commentators interpret the mention of this stage as emphasizing that Jesus’ speech as an infant was not ordinary childlike utterance but rather coherent, meaningful, and eloquent communication similar to that of a mature adult. Some scholars, including Ashraf ʿAli Thanavi, suggest that the reference to Jesus speaking in middle age may also point to the Islamic belief that Jesus was raised alive and will return to the world before the end of time. According to prophetic traditions, Jesus was raised at approximately thirty to thirty-five years of age, which is considered early adulthood rather than middle age. Therefore, the verse is interpreted by some commentators as implying that his future return will allow him to speak to people in that later stage of life (Shafi, 2008; Thanavi).
In addition, a prophetic tradition narrated by Abu Hurayrah states that every newborn is touched by Satan at birth except Jesus, the son of Mary, whom Satan attempted to touch but was unable to do so (al-Bukhari; Muslim). This narration is often cited to highlight the special status attributed to Jesus within Islamic tradition.
3:47
She said: “O my Lord! How shall I have a son when no man hath touched me?” He said: “Even so:
Allah createth what He willeth: When He hath decreed a plan, He but saith to it, ’Be,’ and
it is!
Be and it is
Quran 2:117:
Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad
Pervez pg. 60:
’All that is in the heavens and the earth belongs to Him and everything therein devoutly follows His laws. Allah is omnipotent and has brought a colossal universe into existence from nothingness. His manner of creation is that when He decides to create a particular thing, the process of its coming into existence begins at once’
The following excerpt is taken from “The Study Quran” under the commentary of the above verse:
In Qur’anic interpretation, the term qaḍā is often translated as “decree,” though it can also mean to accomplish, complete, or judge. The phrase “Be!” (kun) represents the divine command through which God brings creation into existence. Similar expressions appear in several Qur’anic passages (e.g., 6:73; 16:40; 36:82; 40:68), emphasizing that creation occurs simply through God’s will. Related language is also found in verses discussing the creation of Jesus, where the Qur’an compares his creation to that of Adam, stating that God created Adam from dust and then commanded “Be!” and he came into existence (Qur’an 3:59; 19:35). These passages underline the principle that God’s creative power operates directly through His command (Nasr et al., 2015).
Some classical commentators, such as al-Rāzī, interpret the command “Be!” as a metaphor illustrating the ease and absolute power of divine creation, indicating that God does not require preparation, effort, or sequential processes to create. According to this interpretation, creation does not occur through a chronological sequence in which God first speaks and then creation appears; rather, the command symbolizes the immediacy of divine creative action. Other scholars suggest that the command “Be!” is simultaneous with the act of creation itself, rather than preceding or following it. These interpretations also highlight the theological idea that God possesses knowledge of all things before they come into existence (Nasr et al., 2015).
Mystical thinkers such as Ibn ʿArabī further elaborated on this concept by proposing that God addresses the forms of creation within His eternal knowledge, sometimes described as al-aʿyān al-thābitah (“immutable essences”). In this view, these forms exist within divine knowledge but do not yet possess actual existence until God brings them into being through His will and power. Such perspectives emphasize the unity of God’s knowledge, will, and power as inseparable attributes. The Qur’anic command “Be!” is therefore understood as affirming God’s complete creative authority and self-sufficiency, while also highlighting that all existence ultimately depends upon divine will. This concept has also been compared to the biblical phrase “Let there be light” (Genesis 1:3), both expressions underscoring that creation originates from God alone and that human beings lack the ability to create existence from nothing (Nasr et al., 2015).
Quran 3:47:
She said, “My Lord, how will I have a child when no man has touched me?” said, “Such is Allah ; He creates what He wills. When He decrees a matter, He only says to it, ’Be, ‘and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad
Pervez pg. 117:
’Mary was surprised to here this tiding about the birth of a son and said, “How can I have a son when has no man touched me?” The answer was the same that had been given to Zachariah (3:39), namely that the child would be born in accordance with Allah’s law of creation. Moreover, when He takes a decision about something, the initiation of the process starts forthwith.’
Quran 16:40:
Indeed, Our word to a thing when We intend it is but that We say to it, “Be,” and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad Pervez pg. 370:
’When We desire to create something, We only have to say, “Be” and thereafter the process of its initiation takes place simultaneously and it does take place’
Quran 19:35:
It is not for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, “Be,” and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad Pervez pg. 419:
’It is not necessary for Allah to take for himself a son. He is far above such a requirement. Such is the might of His powers, that whenever He decrees a matter, He only has to say “Be”, and it
becomes (according to His plan).’
Quran 36:82:
His command is only when He intends a thing that He says to it, “Be,” and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad Pervez pg. 729:
’He does not have to bring any raw material from anywhere for the purpose of creation. His law of creation is that whenever He wills something, the process of its creation is initiated right away.’
Quran 40:68:
He it is who gives life and causes death; and when He decrees a matter, He but says to it, “Be,” and it is.
The following commentary of this verse is taken from “Exposition of the Quran” by Ghulam Ahmad
Pervez pg. 792:
’Life is bestowed according to Allah’s laws. Death also occurs according to His law. Such is the position of His all-encompassing powers that when He decides to do anything, its initial stage comes into existence instantly. (Then, according to His law of Rabubiyya it reaches its destined goal, having passed through various stages of evolution.)’
Pervez, Ahmad (2010). Exposition of the Quran. (p. 60, 117, 370, 419, 729, 792).
3:48
“And Allah will teach him the Book and Wisdom, the Law and the Gospel,
The description of Allah teaching ʿĪsā (Jesus) the “art of writing and wisdom,” in addition to the Injīl and the Torah, is interpreted as a continuation of the prophetic message given to Maryam, indicating that her son would possess broad knowledge beyond the revealed scriptures. Some historical interpretations note that Christian sources provide limited detail regarding Jesus’ life after his birth and early youth, leading certain historians to suggest that he may have travelled outside Palestine during this period and gained knowledge in various disciplines, including healing practices. References in the Qurʾān to curing the blind and those with leprosy, as well as informing people about what to eat and store, are therefore viewed as signs of both divine miracles and the extensive knowledge granted to him
References:
NOORUDDÎN ,ALLÂMAH. (2015). Exegesis of The Holy Qur’ân Commentary and Reflections.
3:49
“And (appoint him) a messenger to the Children of Israel, (with this message): “’I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah’s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah’s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;
The following excerpt is taken from “The Holy Quran in Today’s English” under the commentary of the above verse note # 295:
Commentators have offered different interpretations regarding the Qur’anic reference to Jesus creating a bird from clay. One interpretation views the event as a literal miracle in which Jesus brought a clay bird to life by God’s permission, demonstrating a sign meant to inspire awe among his audience. Another interpretation understands the description metaphorically, suggesting that the clay bird symbolizes the spiritual condition of the Jewish community at that time, which was perceived as lacking vitality. According to this view, Jesus’ mission revitalized religious devotion and restored spiritual life within the community (Emerick, 2011).
A similar narrative appears in certain early Christian apocryphal writings, such as the Gospel of the Infancy of Thomas, which was composed in the second century CE and was accepted by some early Christian groups before later being excluded from the canonical scriptures. In that account, the young Jesus forms birds from clay near a stream and commands them to fly away, after which they come to life and fly off. The story is also reported in another early Christian text known as The First Gospel of the Infancy of Jesus Christ, indicating that the theme circulated in some early Christian traditions about the childhood of Jesus (Emerick, 2011).
References:
Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 827). Unknown. Kindle Edition.
3:50
“’(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.
According to Maududi, the message of ʿĪsā (Jesus) represented a continuation of the same monotheistic religion previously conveyed by Mūsā (Moses) and earlier Prophets. This continuity is reflected in passages from the Gospels, such as Matthew 5:17, where Jesus states that he came not to abolish the Law and the Prophets but to fulfil them. Similarly, in Matthew 22:37–40, he emphasizes devotion to God and love for one’s neighbour as the central principles upon which the law rests, while Matthew 23:2–3 records his instruction to follow the authentic teachings associated with Moses despite the inconsistencies of certain religious authorities. Maududi interprets these statements as evidence that Jesus sought to remove later prohibitive innovations that had entered the original divine law through superstition, excessive legalism, ascetic extremism, and external cultural influences. In this view, Jesus’ mission was to restore adherence to God’s revealed guidance, determining what is lawful and unlawful according to divine injunctions rather than human invention (Maududi)
3:51
“’It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.’”
Verses 48–51 describe the distinguished qualities and mission of Sayyidnā ʿĪsā (peace be upon him), emphasizing that he would be granted divine knowledge, including the Scriptures, wisdom, the Torah, and the Injīl, and would be sent as a messenger to the Children of Isrāʾīl. His prophetic message was to be supported by clear signs, with verse 49 outlining several miracles intended as evidence for those willing to believe. Verse 50 further explains that he would confirm the Torah revealed before him while also making lawful certain matters that had previously been prohibited, indicating a form of abrogation within divine legislation. The authority for such changes rested upon his established prophethood and the signs granted by Allah. Following this, verse 51 presents his core call: to remain mindful of divine commands, to fear Allah, and to follow his guidance, which is summarized in the affirmation of Allah’s oneness—“Allah is my Lord and your Lord”—and the command to worship Him alone. Together, these teachings represent the straight path, uniting correct belief with righteous action and guiding believers toward salvation and closeness to Allah
References:
Sahih al-Bukhari 3286
In-book reference : Book 59, Hadith 95
USC-MSA web (English) reference : Vol. 4, Book 54, Hadith 506
(deprecated numbering scheme)
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 71-72).
Asad, Muhammad (1980). The Message of the Quran.
Islahi, Amin Ahsan. Pondering Over The Qur’an: Surah Ali Imran (p. 110). Islamic Book Trust. Kindle Edition.
Maududi, Abul Ala (2010). Tafhim ul Quran. (note 24, 25 and 26).
Nasr, Hossein (2015). Study Quran.
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 pg. 73-74).