قَالَ كَذَلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا وَكَانَ أَمْرًا مَقْضِيًّا ﴿۲۱﴾ فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا ﴿۲۲﴾ فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا ﴿۲۳﴾ فَنَادَاهَا مِنْ تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا ﴿۲۴﴾ وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا ﴿۲۵﴾ فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا ﴿۲۶﴾

﴾21﴿ Qaala kazaaliki qaala Rabbuki huwa 'alaiya haiyimunw wa linaj 'alahooo Aayatal linnaasi wa rahmatam minnaa; wa kaana amram maqdiyyaa
﴾22﴿ Fahamalat hu fantabazat bihee makaanan qasiyyaa
﴾23﴿ Fa ajaaa 'ahal makhaadu ilaa jiz'in nakhlati qaalat yaa laitanee mittu qabla haazaa wa kuntu nasyam mansiyyaa
﴾24﴿ Fanaadaahaa min tahtihaaa allaa tahzanee qad ja'ala Rabbuki tahtaki sariyyaa
﴾25﴿ Wa huzzeee ilaiki bijiz 'in nakhlati tusaaqit 'alaiki rutaban janiyyaa
﴾26﴿ Fakulee washrabee wa qarree 'ainaa; fa immaa tarayinnna minal bashari ahadan faqooleee innee nazartu lir Rahmaani sawman falan ukallimal yawma insiyyaa

﴾21﴿ He said, So it will be, as you have said. Your Lord has declared, 'This is easy for Me, and We will create this boy as a sign of Our power for the people and as a mercy from Us. This matter has already been decreed
﴾22﴿ So she conceived the child and withdrew with him to a distant place away from the people
﴾23﴿ Then the pains of childbirth drove her to the trunk of a date palm. She said, Oh, if only I had died before this and been completely forgotten
﴾24﴿ Then he called out to her from beneath her, Do not grieve; your Lord has provided a flowing stream beneath you
﴾25﴿ And shake the trunk of the date palm towards yourself; it will drop fresh, ripe dates upon you
﴾26﴿ So eat and drink, and cool your eyes. Then if you see any human, say, Indeed, I have vowed a fast (of silence) for Allah, the Exalted, so I will not speak today to any man

[21] In “كَذَٰلِكِ” (“Thus it will be”), there is an indication that in your current state, a child will be born from you—meaning without any man touching you.
Before the phrase “so that We may make him” (wa linajʿalahu), the verb “We create him” (nakhluquhu) is implied.
“Mercy” refers to a prophet, sent to declare the Oneness of Allah.
“And it was a decreed matter”—this is the statement of Jibreel to Maryam, conveying the command of Allah, the Exalted, regarding this prophet (may Allah bless him and grant him peace).
[22] “So she conceived him” (faḥamalat-hu)—Jibreel (peace be upon him) breathed the spirit into her, as mentioned in verse 91 of Surah Al-Anbiya and verse 12 of Surah At-Tahrim.
And because she knew that her people would blame and reproach her, she withdrew to a distant place.
[23] This indicates that after the breath of the spirit, the pregnancy became apparent quickly, and childbirth followed soon after.
Another opinion is that the pregnancy was normal and remained in the womb as with other women.
“The trunk of the palm tree” refers to a place in Bethlehem, eight miles from Bayt al-Maqdis, and this is the well-known view.
“I wish I had died before this”—the question arises: wishing for death is generally prohibited, so why did Maryam (peace be upon her) make such a wish?
First answer: She feared that her religious reputation would be stained with slander, and this is a serious trial. Wishing for death out of fear of a religious trial is permissible.
Second answer: She feared that because of her, her people would fall into slander and sin, so from this perspective, wishing for death was allowed.
[24] “Then he called her” (fa-nādāhā)—the subject is Jibreel (peace be upon him), who had moved away from Maryam (peace be upon her) to another place.
A second opinion is that it was Isa (peace be upon him) who had now been born and called out to his mother.
However, the first opinion is stronger.
This voice, and the previous speech of Jibreel (peace be upon him) with Maryam, are among her miracles—though they were not in her control.
“Sariyyan” means a stream of water—i.e., a flowing spring—“and drink” after it supports this meaning.
Another view is that sariyyan refers to a noble person, meaning Isa (peace be upon him), but the first meaning (a stream) is stronger.
[25] This too is among the miracles of Maryam (peace be upon her)—that fresh dates fell from a dry palm trunk.
The command “shake” (huzzi) indicates that for sustenance, some effort and movement are necessary, and then Allah provides.
It is narrated from ‘Amr ibn Maymoon that fresh dates at the time of childbirth are the best nourishment for a mother.
[26] This indicates that during postpartum (nifās), consuming fresh dates and water is beneficial for women.
And to protect her from the accusations of the people, a method was shown to her.
The meaning of “so say” (faqūlī) is: say by way of gesture.
“Fasting” (ṣawman) here means silence, and in their Shariah, silence was a form of worship—therefore, it became binding with a vow.
In our religion, during fasting, refraining from foul speech is required.
This verse is also proof that vows (nadhar) are to be made only to Allah, the Exalted, and that it is a practice of the righteous.