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Surah 19 · Meccan · 98 Verses

مريم

SURAH MARYAM

Mary

Verses 1–50Page 1 of 2

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1

كٓهيعٓصٓ

Kāf, Hā, Yā, ʿAyn, Ṣād.806

  1. [806] See footnote to 2:1. ↩

2

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ

[This is] a mention of the mercy of your Lord to His servant Zechariah

3

إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّۭا

When he called to his Lord a private call [i.e., supplication].

4

قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًۭا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّۭا

He said, "My Lord, indeed my bones have weakened, and my head has filled807 with white, and never have I been in my supplication to You, my Lord, unhappy [i.e., disappointed].

  1. [807] Literally, "ignited." The spread of white hair throughout the head is likened to that of fire in the bush. ↩

5

وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّۭا

And indeed, I fear the successors808 after me, and my wife has been barren, so give me from Yourself an heir

  1. [808] Those relatives from the father's side who would inherit religious authority. ↩

6

يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ ۖ وَٱجْعَلْهُ رَبِّ رَضِيًّۭا

Who will inherit me809 and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."

  1. [809] Inherit from me religious knowledge and prophethood. ↩

7

يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّۭا

[He was told],810 "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."

  1. [810] By Allāh (subḥānahu wa taʿālā) through the angels. ↩

8

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌۭ وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّۭا

He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"

9

قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌۭ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًۭٔا

[An angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.'"

10

قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةًۭ ۚ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٍۢ سَوِيًّۭا

[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."811

  1. [811] i.e., without illness or defect. ↩

11

فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةًۭ وَعَشِيًّۭا

So he came out to his people from the prayer chamber and signaled to them to exalt [Allāh] in the morning and afternoon.

12

يَٰيَحْيَىٰ خُذِ ٱلْكِتَٰبَ بِقُوَّةٍۢ ۖ وَءَاتَيْنَٰهُ ٱلْحُكْمَ صَبِيًّۭا

[Allāh said], "O John, take the Scripture [i.e., adhere to it] with determination." And We gave him judgement [while yet] a boy

13

وَحَنَانًۭا مِّن لَّدُنَّا وَزَكَوٰةًۭ ۖ وَكَانَ تَقِيًّۭا

And affection from Us and purity, and he was fearing of Allāh

14

وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّۭا

And dutiful to his parents, and he was not a disobedient tyrant.

15

وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّۭا

And peace be upon him the day he was born and the day he dies and the day he is raised alive.

16

وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًۭا شَرْقِيًّۭا

And mention, [O Muḥammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.

17

فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًۭا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًۭا سَوِيًّۭا

And she took, in seclusion from them, a screen. Then We sent to her Our Angel [i.e., Gabriel], and he represented himself to her as a well-proportioned man.

18

قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّۭا

She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allāh."

19

قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًۭا زَكِيًّۭا

He said, "I am only the messenger of your Lord to give you [news of] a pure boy [i.e., son]."

20

قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌۭ وَلَمْ يَمْسَسْنِى بَشَرٌۭ وَلَمْ أَكُ بَغِيًّۭا

She said, "How can I have a boy while no man has touched me and I have not been unchaste?"

21

قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌۭ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةًۭ لِّلنَّاسِ وَرَحْمَةًۭ مِّنَّا ۚ وَكَانَ أَمْرًۭا مَّقْضِيًّۭا

He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.'"

22

۞ فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًۭا قَصِيًّۭا

So she conceived him, and she withdrew with him to a remote place.

23

فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًۭا مَّنسِيًّۭا

And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."

24

فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّۭا

But he812 called her from below her, "Do not grieve; your Lord has provided beneath you a stream.

  1. [812] There is a difference of opinion among scholars as to whether "he" refers to the baby or to the angel. ↩

25

وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَٰقِطْ عَلَيْكِ رُطَبًۭا جَنِيًّۭا

And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.

26

فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًۭا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًۭا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا

So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.'"

27

فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًۭٔا فَرِيًّۭا

Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.

28

يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍۢ وَمَا كَانَتْ أُمُّكِ بَغِيًّۭا

O sister [i.e., descendant] of Aaron, your father was not a man of evil, nor was your mother unchaste."

29

فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّۭا

So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"

30

قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّۭا

[Jesus] said, "Indeed, I am the servant of Allāh. He has given me the Scripture and made me a prophet.

31

وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا

And He has made me blessed wherever I am and has enjoined upon me prayer and zakāh as long as I remain alive

32

وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًۭا شَقِيًّۭا

And [made me] dutiful to my mother, and He has not made me a wretched tyrant.

33

وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّۭا

And peace is on me the day I was born and the day I will die and the day I am raised alive."

34

ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ

That is Jesus, the son of Mary - the word of truth about which they are in dispute.

35

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍۢ ۖ سُبْحَٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

It is not [befitting] for Allāh to take a son; exalted is He!813 When He decrees an affair, He only says to it, "Be," and it is.

  1. [813] i.e., far removed is He from any such need. ↩

36

وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَٰذَا صِرَٰطٌۭ مُّسْتَقِيمٌۭ

[Jesus said], "And indeed, Allāh is my Lord and your Lord, so worship Him. That is a straight path."

37

فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ

Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved - from the scene of a tremendous Day.

38

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَٰكِنِ ٱلظَّٰلِمُونَ ٱلْيَوْمَ فِى ضَلَٰلٍۢ مُّبِينٍۢ

How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.

39

وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍۢ وَهُمْ لَا يُؤْمِنُونَ

And warn them, [O Muḥammad], of the Day of Regret, when the matter will be concluded;814 and [yet], they are in [a state of] heedlessness, and they do not believe.

  1. [814] i.e., "judged" or "accomplished." ↩

40

إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.

41

وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِبْرَٰهِيمَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّا

And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.

42

إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًۭٔا

[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?

43

يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًۭا سَوِيًّۭا

O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.

44

يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ ۖ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّۭا

O my father, do not worship [i.e., obey] Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.

45

يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌۭ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّۭا

O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."

46

قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَٰٓإِبْرَٰهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَٱهْجُرْنِى مَلِيًّۭا

[His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."

47

قَالَ سَلَٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّۭا

[Abraham] said, "Peace [i.e., safety] will be upon you.815 I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.

  1. [815] Meaning "You are secure" or "I will not harm you." ↩

48

وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّۭا

And I will leave you and those you invoke other than Allāh and will invoke816 my Lord. I expect that I will not be in invocation to my Lord unhappy [i.e., disappointed]."

  1. [816] i.e., worship. ↩

49

فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۖ وَكُلًّۭا جَعَلْنَا نَبِيًّۭا

So when he had left them and those they worshipped other than Allāh, We gave him Isaac and Jacob, and each [of them] We made a prophet.

50

وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّۭا

And We gave them of Our mercy, and We made for them a mention [i.e., reputation] of high honor.

About This Surah

Surah Maryam gathers stories of vulnerable beginnings, answered prayer, prophetic continuity, and resurrection. Zechariah receives news of John, Mary faces a miraculous pregnancy and public accusation, Jesus speaks as God’s servant and prophet, and Abraham challenges inherited idolatry with respectful firmness. Moses, Ishmael, Idris, and later generations broaden the pattern. The chapter honors Mary and Jesus while maintaining uncompromising Quranic monotheism.

Maryam begins with a quiet prayer. Zechariah describes age, weakness, and concern for what follows him, yet asks for an heir who will be pleasing to God. John’s birth becomes a sign of divine power and a model of wisdom, tenderness, purity, and care for parents. The narrative does not turn prayer into a fertility guarantee or a formula that overrides medical reality.

Mary withdraws from her family, receives the announcement of a son, experiences labor in isolation, and returns carrying the child. The text presents a miraculous conception and Jesus speaking from the cradle. It also preserves Mary’s anguish rather than romanticizing pregnancy, birth, stigma, or social vulnerability. These verses must not be used to shame people facing infertility, miscarriage, complicated pregnancy, or mental distress.

Jesus identifies himself as a servant of God, recipient of scripture, prophet, and person commanded to prayer and charity. The surah’s theological claims differ from Christian doctrine. They should be stated accurately without mockery, harassment, or the pretense that a short summary resolves every interfaith disagreement.

Abraham addresses his father with repeated respectful language while rejecting inherited worship and warning about its direction. Separation occurs after threat, but Abraham still prays for peace. Moses, Ishmael, and Idris then extend the portrait of prophetic faithfulness. Later generations neglect prayer and follow desire, while repentance remains open.

The final movement answers claims that God has taken a child and insists upon resurrection and individual return. Its strong theological denial targets a belief claim, not the dignity or safety of contemporary Christians. Mercy, prophetic kinship, warning, and monotheism remain joined throughout the surah.

Core Themes

  • Quiet prayer without guaranteed outcomes
  • Mary’s dignity amid vulnerability and accusation
  • Jesus as servant, prophet, and sign in Quranic theology
  • Respectful disagreement in Abraham’s address
  • Prophetic continuity and care for prayer
  • Resurrection and uncompromising monotheism

Structure

Verses 1–15: Zechariah and John — 1-15

A private prayer, divine response, a sign, and John’s character establish a pattern of mercy. The story invites hope without promising identical outcomes to every petitioner.

Verses 16–40: Mary, Jesus, and theological clarity — 16-40

Mary’s withdrawal, announcement, labor, return, public accusation, and Jesus’ speech unfold with emotional and theological precision. The section honors both figures while rejecting divine parentage.

Verses 41–50: Abraham and his father — 41-50

Abraham questions inherited worship with respectful address, warns of spiritual danger, receives a threat, and departs with a prayer of peace rather than retaliatory abuse.

Verses 51–65: Moses, Ishmael, Idris, and worship — 51-65

Brief prophetic portraits emphasize nearness, truthful promise, prayer, charity, and elevation. Later neglect of prayer is contrasted with repentance, faith, and righteous action.

Verses 66–98: resurrection and denial of divine offspring — 66-98

Objections to resurrection, scenes of gathering, false confidence in wealth, intercession limits, and rejection of divine offspring lead to the Quran’s role as good news and warning.

Reading Guide

Do not convert answered prayer into a fertility formula

Zechariah’s story records a particular divine gift. It offers hope and devotion, not a guaranteed outcome, timetable, prescribed repetition count, or judgment upon people whose prayers take another course.

Preserve Mary’s emotional and bodily vulnerability

Read announcement, isolation, labor, anguish, provision, and public return as a sequence. Avoid romanticizing suffering or using her story to shame pregnancy-related fear, grief, or medical need.

State interfaith difference without hostility

Report the surah’s claims about Jesus and divine offspring accurately. Distinguish theological disagreement from contempt, collective blame, or harassment of contemporary Christian people and communities.

Notice Abraham’s manner as well as his argument

His repeated respectful address, warning, threatened separation, and final peace matter together. Conviction in monotheism does not erase disciplined speech or authorize family abuse.

Key Passages

Zechariah’s private prayer and John — 2-15

The prayer acknowledges weakness and asks for a pleasing heir. John’s wisdom, tenderness, purity, and care for parents show that the answer is described through character, not merely biological continuation. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.

Announcement, conception, and labor — 16-26

Mary receives news of a son, questions how this can occur, withdraws, and experiences labor and anguish. The narrative preserves miracle and vulnerability without supplying a universal pregnancy promise or minimizing medical realities. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.

Accusation and Jesus’ speech — 27-36

Mary returns to public accusation and points to the child. Jesus identifies himself as God’s servant and prophet, linking his miraculous beginning to worship rather than divinity within the Quran’s theological account. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.

Abraham’s respectful disagreement — 41-48

Abraham repeatedly addresses his father with care while questioning powerless worship and warning of its consequences. When threatened, he withdraws with peace, setting boundaries without mirroring verbal or physical aggression. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.

The claim of divine offspring rejected — 88-95

The passage uses forceful cosmic language to reject attributing a child to God and concludes that every creature returns individually. Its target is a theological claim, not permission to mistreat people who hold another belief.

Recitation Note

No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah Maryam. It may be read as Quran for worship, reflection, and study. Any separate claim about protection, healing, provision, marriage, pregnancy, or a prescribed number requires its own verified evidence and carefully limited wording.

Interpretation Limits

  • Zechariah’s answered prayer is not a guaranteed fertility treatment or prescribed recitation formula.
  • Mary’s story must not be used to shame infertility, pregnancy complications, miscarriage, or mental distress.
  • Quranic disagreement with Christian theology must not become contempt or harassment of Christians.
  • Miracle narratives do not supply medical instructions or eliminate the need for qualified care.

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Sources