قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا ﴿۱۸﴾ قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا ﴿۱۹﴾ قَالَتْ أَنَّى يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا ﴿۲۰﴾

﴾18﴿ Qaalat inneee a'oozu bir Rahmaani minka in kunta taqiyyaa
﴾19﴿ Qaala innamaa ana rasoolu Rabbiki li ahaba laki ghulaaman zakiyyaa
﴾20﴿ Qaalat anna yakoonu lee ghulaamunw wa lam yamsasnee bashrunw wa lam aku baghiyyaa

﴾18﴿ She said, Indeed, I seek refuge in the Most Merciful from you, if you should be God-fearing
﴾19﴿ He said, I am only a messenger of your Lord to grant you a pure son
﴾20﴿ She said, How can I have a son when no man has touched me, nor have I been unchaste

[18] It is clear that Maryam had no knowledge of the unseen—she did not recognize Jibreel.
Likewise, in seeking refuge, she showed her dependence on Allah, the Exalted.
“If you are God-fearing”—the result clause is omitted. The meaning is: If you fear Allah, then stay away from me.
Or, taqiyyan (God-fearing) can also be interpreted as intelligent or wise.
“By the Most Merciful”—the attribute Ar-Rahman was well known among them.
[19] The word “Messenger” (Rasūl) indicates that “that I may bestow” (li’ahaba) is actually the speech of Allah, the Exalted, because a messenger conveys the words of the one who sent him.
Therefore, the giver of the child is Allah, not Jibreel.
And in another recitation, the wording “lihaba” (that He may bestow) is also established, further confirming that the bestowal is from Allah.
[20] This statement of hers is made in a tone of amazement, and the reason for her amazement is mentioned afterward.
Alternatively, it is a request for clarification about how the matter will occur.
This astonishment is based on what is customary or natural.