SURAH (19) MARYAM (AYA 1 to 10)

Surah (19) MARYAM Aya 1 to 98

This Surah begins with the mention of the Mercy of ALLAH (SWT) about Zachariah and the subsequently deals with various aspects of ALLAH (SWT)’s ‘Rahmaniyat’ vide note in verse 1 (i.e., the All-Embracing and All-Pervading Beneficence of ALLAH (SWT)). The word ‘Rahman’ has been used fourteen times in dealing with the different aspects of the attribute. Manifesting this attribute, ALLAH (SWT) taught Qur’an by creating Man and teaching him the power of expression---refer to the opening verses of Surah 55 (Rahman) ---and sent the same Man as the manifestation of this attribute to the whole world. See also verse 21:107. ‘We sent thee not but a Mercy unto yhe worlds’

ALLAH (SWT) refutes the false belief of His taking any one as His son, for to create or to bring into effect anything His Will needs no sources or media. Whatever He Wills, His Will is immediately done. The laws of nature are subjected and controlled by ALLAH (SWT)’s will is never controlled by any laws for His Will is the law which is always done.

There is a mention of the greatness of the apostles, Abraham, Isaac, Jacob, Moses, Ishmael, Enoch (Idrees) and Noah. Heaven a place of perfect bliss and peace.

Resurrection a surety. The wickedness is respite and never ignored to continue forever. The everlasting good deeds. ALLAH (SWT) abhors the belief in His taking anyone as His son.

Everything in the universe being subject to ALLAH (SWT)’s absolute authority.

SECTION 1

Zachariah and John

Apostle Zachariah’s prayer for an issue – God’s granting him a son though Zachariah was old and his wife was barren and very old – Yayha (John) commissioned as an Apostle of God in his childhood itself.

كهيعص {19:1}

[Q19:1] Kaaaf-Haa-Yaa-'Ayyyn-Saaad. 
[Q19:1] Kaf Ha Ya Ain Suad.

[Q19:1] Kaf, Ha, Ya, Ain, Suad

For Kaf, Ha, Ya, Ayn, Sad (huruf muqatta-at) refer to the commentary Baqarah 2:1.

IT HAS ALREADY BEEN SAID BEFORE that the true meaning or the correct interpretation of these symbol letters is known to ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and besides these two authorities the interpretation of these mysterious symbols could be known only to the Holy Ahlul Bayt, i.e., the Holy Imams with whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left the Holy Qur’an.

I leave aside all other conjectures about these symbols and state here what the First Holy Imam, Ali ibne Abi Talib said about the letters used in this verse. Each of the five letters stands for a divine attribute of ALLAH (SWT).

°          KAF (K) stands for (The Charitable Giver) or Kafi meaning (Self-Sufficent)

°          HA (H) for Hadi (The Guide)

°          YA (Y) for Yad (Hand ---the symbol of strength, power and authority)

see also verse 48:10 the hand of ALLAH (SWT) is above theirs (i.e., people’s hands)

°          AIN (A) for Alim (The All-Knowing)

°          SAAD (S) for Sadiq (The True One)

When asked about the inner meaning of the alphabets used, it was said that ALLAH (SWT) willed Gabriel to make Zachariah know the sacred names of the HOLY PROPHET MUHAMMAD (ALLAHuma sali ala Muhammad wa ala ali Muhammad) with those of his Ahlul Bayt.

Ø  When Gabriel mentioned the names, Muhammad, Ali, Fatema and Hussan, Zachariah felt a great joy and consultation, BUT with the mentioned of the name Husian, he was filled with grief and sorrow. When he asked the angels about the uncontrollable sorrow he felt, Gabriel informed him of the heart-rending tragedy of Karbala, for the experiences of Husain are quite similar to what Yahya faced. Zachariah was informed of the story of the untold miseries and tortures which Husain would suffer and the brutal massacre he would meet.

It is said that in conveying the tidings about the tragedy of Karbala, the letter symbols used in the start of the chapter were used:

a.        KAF for Karbala--- Where Husain was martyred along with the band of his faithful devotees.

b.        HA for Halakat--- Annihilation of the Holy Family.

c.        YA for Yazid--- Yazeed the Son of Maaviah, who caused the heartless massacre.

d.        AIN for Atash or the killing thirst (along with hunger) which Husain and his devotees suffered before they were butchered.

e.        SAAD for Sabr (or patience) the marvelous patience with which Husain and his comrades suffered the tortures before they drank the cup of the martyrdom.

The events connected with the life of the Third Holy Imam Husain, the second son of Ali and Fatema, the second grandson of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), are identical with those of the apostle Yahya.

Ä  Husian during his journey to Karbala frequently remembered the apostle Yahya.

Ä  Like Yahya, Husain also was born in six months

Ä  Husian’s name was also peculiar to him as was the name of Yahya

Ä  Husain was also martyred for opposing the brute Yazid’s devilish life as was Yahya killed declaring what the King did was wrong

(A)     WHEN the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had to face the Hijrat or migration from Makka, he was given the details of the sufferings of the fellows of the Cave through the revelation of the Surah Kahf (Chapter 18),

(B)     WHEN the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was informed of the Tragedy of Karbala, Surah Yusuf (Chapter 12) was revealed.

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(19:1) Kaf Ha Ya `Ain Sad.

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا {19:2}

[Q19:2] Zikru rahmati Rabbika 'abdahoo Zakariyya. 
[Q19:2] A mention of the mercy of your Lord to His servant Zakariya.

[Q19:2] (Ini ialah) perihal limpahan rahmat Tuhanmu (wahai Muhammad), kepada hambaNya Zakaria.

Refer to the commentary of Ali Imran 3:38 to 41 for the prayer of Zakariyya. Zakariyya invoked ALLAH (SWT) to give him a son, [1] Not only as the inheritor of his family BUT ALSO [2]  as an upholder of his mission and the mission of his ancestors.

Ø  It is interesting to recall here that when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) passed away and Abu Bakr was made caliph to rule over the Muslim community he dispossessed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s daughter Fatimah of the agricultural land or estate known as Fadak which had been gifted to her by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) during his life time and given in her possession.

Ø  When Fatimah asked Abu Bakr to restore her estate as it had been gifted to her by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) along with possession, he demanded evidence and refused to accept the evidence of witnesses produced by Fatimah. Then she claimed the estate as the sole heir to her father, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). This request was rejected by Abu Bakr saying that he had heard the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) say that "We the messengers of ALLAH (SWT) neither inherit nor leave inheritance."

In the light of verses 5 and 6 the statement of Abu Bakr should be treated as an instantaneous excuse, he thought of, to deprive Bibi Fatimah from the lawful inheritance, her father left for her, OTHERWISE the words of ALLAH (SWT) become vague and meaningless.

Ä  In reply she quoted these verses to prove that he had reported a false tradition because when the Qur’an has used the word "warith" the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could not say that which the caliph reported.

Ä  The mention of these verses by her means that the word "warith"refers to all that which a messenger of ALLAH (SWT) leaves as inheritance.

Ä  She was the daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (tutored and educated by him from the day she was able to talk and understand) to whom the Qur’an was revealed, and

Ä  She was the wife of Ali ibne Abi Talib whose authority on the Qur’an stands established in view of several traditions mentioned both of them only knew the hidden and the manifest meanings of every word of the Qur’an.

THEREFORE her understanding of the Qur’an must be preferred over those who never had been credited with even a cursory knowledge of the book of ALLAH (SWT). Please refer to the commentary of Bani Israil 17:26, Nahl 16: 90 and the Biography of Bibi Fatimah Zahra, published by our Trust, to know the full details pertaining to the issue of Fadak.

THESE VERSES PROVE THAT THE PROPHETS OF ALLAH (SWT) INHERIT AND LEAVE INHERITANCE. To interpret "Warith" as reference to knowledge and wisdom only is a deviation from the real, direct and plain meaning of this word, without any external or internal evidence.

1.        If inheritance of personal belongings is excluded, the repetition of the verb becomes meaningless because Zakariyya himself was a descendant of ali Yaqub, who inherited the prophethood and wisdom of his ancestors, and his son would do the same if ALLAH (SWT) so willed as He chooses whomsoever He wills as His messenger (An-am 6:124), therefore Zakariyya said: "inherit me and inherit ali Yaqub". 

2.        Zakariyya is referring to his belongings and the belongings of the posterity of Yaqub separately.

Ä  The first verb refers to the inheritance of his property which Zakariyya thought would be appropriated by his relatives if he remained childless; and

Ä  The second verb refers to the prophethood, he wanted for Yahya, for which there was no need to fear that it would be taken by any one. Verse 16:16 of An Nahl confirms that which has been explained here.

NO DOUBT the prophets of ALLAH (SWT) did not give any importance to the material possessions and laid emphasis on the knowledge and wisdom, BUT IT DOES NOT MEAN that they did not possess property or did not leave what they had as inheritance to their next to kin.

Ä  The tradition quoted to deprive Bibi Fatimah of her lawful inheritance was tampered with by the narrator for political reasons.

Ä  He omitted a clause indicating that they leave knowledge as inheritance, and added a clause, which is not correct from the grammatical point of view, UNLESS it is an objective clause subordinate to the principal clause "We the group of prophets", and the word be read as "sadaqtan", the second object to the verb "taraknahu", but he read the clause as co-ordinative and conjunctive, and read "sadaqtan" as the predicate to the word "ma", which according to the recitation means "whatever", whereas according to the correct recitation "ma " means "that which".

The mother of the son given to Zakariyya was a born barren woman, so he was named Yahya, derived from hayat (life), a name which was given to him for the first time. The Hebrew form of Yahya is Johanan which means "Jehvah ‘god has been gracious". Hananan (see verse 13) means compassion.

Ø  THE BIRTHS OF ISA AND YAHYA WERE THE MIRACULOUS SIGNS OF THE WILL OF ALLAH (SWT). ISA WAS BORN TO A VIRGIN WITHOUT A FATHER AND YAHYA WAS BORN TO A BARREN WOMAN, AND BOTH OF THEM WERE SO DISINTERESTED IN THE PHYSICAL LIFE THAT THEY NEVER MARRIED.

According to the Ahlul Bayt, the names of Muhammad, Ali, Hasan and Husayn were also chosen for the first time under divine inspiration.

Imam Jafar bin Muhammad as Sadiq said:

(i)       "Before Yahya and Husayn, no one was ever named by either of their names.

(ii)     For no one the heavens wept for forty days save Yahya and Husayn.

(iii)    The murderers of Yahya and Husayn were illegitimate.

(iv)    The heads of both of them were severed from their bodies and displayed in the streets and the courts which (according to Imam Husayn) prove the worthlessness of this world in the estimation of ALLAH (SWT). The head of Yahya was presented before the depraved wife of the Egyptian king and her pervert daughter and the head of Husayn was presented to the sons of whores.")

("The heavens wept" means the sun became extraordinarily red according to the Imam).

It was as easy for ALLAH (SWT) to give a son to a barren woman from an old and decrepit man as He brought them into being when they were nothing.

Awha, the root of which is wahi, is used in verse 11of this surah to indicate communication by signs.

Verse 11 of this surah says that hukm (strength, power of judgement and prophethood) was given to Yahya in his childhood. LIKEWISE Isa was also appointed as the prophet of ALLAH (SWT) while he was in the cradle. THEREFORE there is no justification for the misconceived idea propagated by a large number of Muslims that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was an illiterate person (see commentary of al Baqarah 2:97).

Ayyashi quotes Ali bin Asbath as under:

"While going to Egypt I met Imam Ali bin Musa in Madina. Then he was a five year old boy. I was greatly impressed by his knowledge when we talked about on various topics. I had decided to tell everyone in Egypt about his extraordinary wisdom and judgement. As soon as the idea came into my mind, he recited: 'We gave him (Yahya) wisdom, while yet a child.'"

¥  In dawat dhil ashirah Ali ibne Abi Talib was the only person who came forward in response to the call of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) "Who among you will help me and join me in my task, and be my brother, my lieutenant, my vicegerent and my successor?" So then and there the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared: "Verily Ali is my brother, my vicegerent and my successor. From this day it has been made obligatory upon every one to obey the superior authority of Ali."

Please refer to the commentary of Ali Imran 3:52 and 53. In view of this verse and verse 3:46 of Ali Imran no sincere Muslim is in a position to bypass the **vicegerency of Ali on the ground that he was at the time a very young boy. LIKEWISE the imamah and wilayah of **Imam Muhammad bin Ali at Taqi and **Imam Muhammad bin Hasan al Qa-im cannot be disputed on account of their age in presence of these verses in the Qur’an.

v  Refer to verse 55:1 to 4 of Ar Rahman to know that ALLAH (SWT) Himself taught wisdom to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) because of which the word ummi has been used in the Qur’an (refer to the commentary of al Baqarah 2:97.)

Yahya boldly denounced sin. He had pity and love for all creatures of ALLAH (SWT), lived among the humble and lonely, despised worldly comforts, and never used violence nor entertained a spirit of rebellion against human or divine law. He did not live long. He was beheaded by Herod, the provincial ruler under the Roman Empire, at the instigation of the woman with whom Herod was infatuated. For full details of Yahya's life refer to our publication "The Glimpses of the Prophets" based upon the well-known book "Hayatul ul Qulub" by Allama Majlisi.

PEACE AND ALLAH (SWT)'S BLESSINGS WERE ON HIM WHEN HE WAS BORN; THEY CONTINUED WHEN HE WAS ABOUT TO DIE AN UNJUST DEATH AT THE HANDS OF A TYRANT; AND THEY WILL BE MANIFEST AT THE DAY OF RESURRECTION.

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(19:2) Here is an accounts *1 of the mercy your Lord showed to His servant Zachariah *2

*1 For comparison please see the story of Zachariah as given in vv. 3457 of Ali-`Imran (III) and the E.N.'s there of.
*2 In order to understand the position held by Hadrat Zachariah, a descendant ' of Prophet Aaron, one should be acquainted with the system of priesthood among the children of Israel.
After the conquest of Palestine, the whole land was divided among the 12 tribes of the descendants of Prophet Jacob as inheritance, and the 13th tribe (the Levites) were entrusted with religious services and duties. Even among the Levites, the house that was separated "to sanctify the most holy things .... to burn incense before the Lord, to minister unto him, and to bless in his name for ever" was the house of Prophet Aaron. The other Levites were not allowed to enter the Temple? "Because their office was to wait on the sons of Aaron for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of the God .... And to offer all burnt sacrifices unto the Lord in the Sabbaths, in the new moon, and on the set festivals." The descendants of Aaron were divided into 24 families, who came to serve the house of the Lord by turns. One of these families was of Abiah whose chief was Zachariah. Thus it was Zachariah's duty to go into the house on his family's turn and burn incense before the Lord. (For details, see I Chronicles, chapters 23, 24). 

إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا {19:3}

[Q19:3] Iz naadaa Rabbahoo nidaaa'an khafiyyaa. 
[Q19:3] When he called upon his Lord in a low voice,

[Q19:3] (Ingatkanlah peristiwa) ketika Nabi Zakaria berdoa kepada tuhannya dengan doa permohonan secara perlahan. 

(see commentary for verse 2)

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(19:3) when he invoked his Lord in an under tone.

قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا {19:4}

[Q19:4] Qaala Rabbi innee wahanal'azmu minnee washta'alar raasu shaibanw wa lam akum bidu'aaa'ika Rabbi shaqiyyaa. 
[Q19:4] He said: My Lord! Surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee:

[Q19:4] Dia merayu dengan berkata: Wahai Tuhanku! Sesungguhnya telah lemahlah tulang-tulangku dan telah putih melepaklah uban kepalaku dan aku wahai Tuhanku tidak pernah merasa hampa dengan doa permohonanku kepadaMu. 

While praying to ALLAH (SWT), Zachariah submitted saying that whatever he prayed for anything, his prayer never went unheard. A similar merciful attitude of the Lord, Zachariah prayed for with regard to his desire for an heir.

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(19:4) He prayed, "O my Lord! My very bones have become rotten, and my head is glistening with age. My Lord! I have never been disappointed in my prayer to Thee.

وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا {19:5}

[Q19:5] Wa innee khiftul mawaa liya minw waraaa'ee wa kaana tim ra atee 'aairan fahab lee mil ladunka waliyyaa,
[Q19:5] And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir,

[Q19:5] Dan sesungguhnya aku merasa bimbang akan kecuaian kaum kerabatku menyempurnakan tugas-tugas agama sepeninggalanku dan isteriku pula adalah seorang yang mandul; oleh itu, kurniakanlah daku dari sisiMu seorang anak lelaki. 

The anxiety of Zachariah was NOT MERELY to own a son for the sake of being merely the father of an issue BUT his fear was that after his death his relative might be led astray and there will be none to guide them and keep the lamp of guidance burnished bright ALSO to inherit him.

µ  Wali originally means ‘Qareeb’--- the near one--- and it is used in several senses--- the common factor of it is --- nearness--- be that as a nearest relative, as a heir or a guardian or a ward--- friend--- helper.

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(19:5) I now fear (the consequences of) the evil ways of my kinsmen after me, *3 and my wife is barren! I, therefore, pray Thee to bless me by Thy grace with a successor,

*3 That is, "I see none among my kinsmen, the family of Abiah, who is religiously and morally sound and capable of carrying on the work of the mission that has been entrusted to me." 

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا {19:6}

[Q19:6] Yarisunee wa yarisu min aali Ya'qoob, waj'alhu Rabbi radiyya. 
[Q19:6] Who should inherit me and inherit from the children of Yaqoub, and make him, my Lord, one in whom Thou art well pleased.

[Q19:6] Yang layak mewarisi daku, juga mewarisi keluarga Nabi Yaakub dan jadikanlah dia wahai Tuhanku seorang yang diredhai serta disukai. 

The heir prayed for was to inherit Zachariah and his ancestors as he himself inherited his forefathers.

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(19:6) who may inherit my heritage and that of the descendants of Jacob; *4 and O Lord, make him a desirable person."

*4 That is, "I do not pray for a successor to inherit me alone, but a successor who may inherit the good ways of the house of Jacob." 

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا {19:7}

[Q19:7] Yaa Zakariyyaaa innaa nubashshiruka bighulaami nismuhoo Yahyaa lam naj'al lahoo min qablu samiyyaa. 
[Q19:7] O Zakariya! Surely We give you good news of a boy whose name shall be Yahya: We have not made before anyone his equal.

[Q19:7] (Nabi Zakaria diseru setelah dikabulkan doanya): Wahai Zakaria! Sesungguhnya Kami memberikan khabar yang menggembirakanmu dengan mengurniakan seorang anak lelaki bernama Yahya, yang kami tidak pernah jadikan sebelum itu, seorangpun yang senama dengannya. 

With the glad tidings of getting a son, Zachariah was informed of what the name of the son was to be. None else had ever been before with the name Yahya--derived from ‘Hayat’, i.e., life. IT IS SAID that the name Yahya was given to him for he was born of a barren woman who for never being productive and also for her having crossed the age of production of an issue, was virtually dead to womanhood.

Ë  (See verse 3:38). THE ISSUE OR THE SON PROMISED WAS YAHYA (JOHN THE BAPTIST), THE FORERUNNER OF JESUS (ISA).

By the statement “We did not make any one like him’, i.e., Yahya was *made as such that he neither sinned nor had he any inclination towards any sin. *He was even inclined to marry any woman and he did not also marry. Secondly, *none else was born of a barren woman and even that in the advanced age (Mary) and once in bringing forth a child (Yahya, John the Baptist) from a barren woman in the advance age of eighty. About Yahya see Math. 11:11.

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(19:7) (The answer was:) "O Zachariah, We give you the good news of a son, who will be called Yahya (John) . We have not created any other man of this name before." *5

*5 In Luke the words are: "There is none of thy kindred that is called by this name." (I: 61)

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا {19:8}

[Q19:8] Qaala Rabbi annaa yakoonu lee ghulaamunw wa kaanatim ra atee aaqiranw wa qad balaghtu minal kibari 'itiyyaa 
[Q19:8] He said: O my Lord! When shall I have a son, and my wife is barren, and I myself have reached indeed the extreme degree of old age?

[Q19:8] Nabi Zakaria bertanya: Wahai Tuhanku! Bagaimanakah caranya aku akan beroleh seorang anak, sedang isteriku adalah seorang yang mandul dan aku sendiri pula telah sampai had umur yang setua-tuanya?  

The cause of surprise and inability of Zachariah to readily believe the prophecy about his having a son **was that the ordinary natural time-limit for an ordinary man and woman to be productive had long passed away AND besides his wife never produced i.e., she was declared barren.

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(19:8) He said, "Lord, how can I beget a son when my wife is barren, and I have become impotent because of old age?"

قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ تَكُ شَيْئًا {19:9}

[Q19:9] Qaala kazaalika qaala Rabbuka huwa 'alaiya haiyinunw wa qad khalaqtuka min qablu wa lam taku shai'aa. 
[Q19:9] He said: So shall it be, your Lord says: It is easy to Me, and indeed I created you before, when you were nothing.

[Q19:9] Penyeru itu menjawab: Demikian keadaannya janganlah dihairankan; Tuhanmu berfirman; Hal itu mudah bagiKu kerana sesungguhnya Aku telah menciptakanmu dahulu, sedang engkau pada masa itu belum ada sebarang apapun. 

 ‘He said’, meaning the angel said, i.e., the angel in reply to the surprise and the wonder on the part of Zachariah conveyed what he heard from the Lord saying that ‘it was Him ((the Lord) to enact what is impossible under the usual law of nature--- for He created even Zachariah himself from nothing’ (See verse 3:39).

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(19:9) In answer, it was said, "So shall it be. Your Lord says, `This is easy for Me, even as I created you before this, when you were nothing at all'." *6

*6 This dialogue is meant to impress that Allah is able to do whatever He wills and can make an impotent man and a barren woman give birth to a child, and likewise a virgin can be made to conceive a child. 

قَالَ رَبِّ اجْعَلْ لِي آيَةً ۚ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا {19:10}

[Q19:10] Qaala Rabbij 'al leee Aayah; qaala Aayatuka allaa tukalliman naasa salaasa layaalin sawiyyaa. 
[Q19:10] He said: My Lord! Give me a sign. He said: Your sign is that you will not be able to speak to the people three nights while in sound health.

[Q19:10] Nabi Zakaria merayu lagi: Wahai Tuhanku! Jadikanlah satu tanda bagiku (yang menunjukkan isteriku mengandung), ALLAH Taala berfirman: Tandamu itu ialah engkau tidak akan dapat berkata-kata dengan orang ramai selama tiga malam, sedang engkau dalam keadaan sihat. 

(see commentary for verse 2)

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(19:10) Zachariah said, "Lord, appoint a sign for me". He said, "The sign for you is that you shall not talk to the people for three consecutive days."