وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًۭا شَرْقِيًّۭا
And mention in the Book Mary, when she withdrew from her family to an easterly place.
فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًۭا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًۭا سَوِيًّۭا
Thus did she seclude herself from them, whereupon We sent to her Our Spirit and he became incarnate for her as a well-proportioned human.
قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّۭا
She said, ‘I seek the protection of the All-beneficent from you, should you be Godwary!’
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًۭا زَكِيًّۭا
He said, ‘I am only a messenger of your Lord that I may give you a pure son.’
قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌۭ وَلَمْ يَمْسَسْنِى بَشَرٌۭ وَلَمْ أَكُ بَغِيًّۭا
She said, ‘How shall I have a child seeing that no human being has ever touched me, nor have I been unchaste?’
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌۭ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةًۭ لِّلنَّاسِ وَرَحْمَةًۭ مِّنَّا ۚ وَكَانَ أَمْرًۭا مَّقْضِيًّۭا
He said, ‘So shall it be. Your Lord says, ‘‘It is simple for Me.’’ And so that We may make him a sign for mankind and a mercy from Us, and it is a matter [already] decided.’
۞ فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًۭا قَصِيًّۭا
Thus she conceived him, then withdrew with him to a distant place.
فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًۭا مَّنسِيًّۭا
The birth pangs brought her to the trunk of a date palm. She said, ‘I wish I had died before this and become a forgotten thing, beyond recall.’
فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّۭا
Thereupon he called her from below her [saying,] ‘Do not grieve! Your Lord has made a spring to flow at your feet.
وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَٰقِطْ عَلَيْكِ رُطَبًۭا جَنِيًّۭا
Shake the trunk of the palm tree, freshly picked dates will drop upon you.
فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًۭا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًۭا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا
Eat, drink, and be comforted. Then if you see any human, say, ‘‘Indeed I have vowed a fast to the All-beneficent, so I will not speak to any human today.’’ ’
فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًۭٔا فَرِيًّۭا
Then carrying him she brought him to her people. They said, ‘O Mary, you have certainly come up with an odd thing!
يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍۢ وَمَا كَانَتْ أُمُّكِ بَغِيًّۭا
O sister of Aaron[’s lineage]! Your father was not an evil man, nor was your mother unchaste.’
فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّۭا
Thereat she pointed to him. They said, ‘How can we speak to one who is yet a baby in the cradle?’
قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّۭا
He said, ‘Indeed I am a servant of Allah! He has given me the Book and made me a prophet.
وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا
He has made me blessed, wherever I may be, and He has enjoined me to [maintain] the prayer and to [pay] the zakat as long as I live,
وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًۭا شَقِيًّۭا
and to be good to my mother, and He has not made me self-willed and wretched.
وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّۭا
Peace to me the day I was born, and the day I die, and the day I am raised alive.’
ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ
That is Jesus, son of Mary, a Word of the Real concerning whom they are in doubt.
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍۢ ۖ سُبْحَٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
It is not for Allah to take a son. Immaculate is He! When He decides on a matter, He just says to it, ‘Be!’ and it is.
وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَٰذَا صِرَٰطٌۭ مُّسْتَقِيمٌۭ
[And Jesus said,] ‘Indeed Allah is my Lord and your Lord. So worship Him. This is a straight path.’
فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
But the factions differed among themselves. So woe to the faithless at the scene of a tremendous day.
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَٰكِنِ ٱلظَّٰلِمُونَ ٱلْيَوْمَ فِى ضَلَٰلٍۢ مُّبِينٍۢ
How well they will hear and how well they will see on the day when they come to Us! But today the wrongdoers are in manifest error.
وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍۢ وَهُمْ لَا يُؤْمِنُونَ
Warn them of the Day of Regret, when the matter will be decided, while they are [yet] heedless and do not have faith.
إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
Indeed We shall inherit the earth and whoever there is on it, and to Us they shall be brought back.
English translation: Ali Quli Qarai
Triangulated from Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān) and al-Ṭabāṭabāʾī (al-Mīzān); the published Enlightening Commentary is carried alongside.
Human-review flags: al-Baḥrānī [bahrani_al_burhan] — 21 narrations were carried across four blocks; the long nativity report (verbatim al-Qummī) and the abjad ascription-ḥadīth were condensed and chains abridged; al-Mīzān [tabatabai_al_mizan] — its extended epistemology-of-perception excursus on tamaththul (answering al-Rāzī's four objections) and its baḥth rawāʾī were faithfully condensed.
What the passage says. This is the heart of the sūra: the annunciation, virgin conception, nativity beneath the palm, and the infant Jesus' speech, followed by the polemic against his deification. Mary withdraws east and screens herself (16–17); the Spirit appears as a man; she seeks refuge; he announces "a pure son" (18–19); she protests her chastity; he answers that it is "easy" for God, a "sign and a mercy," "a matter decreed" (20–21). She conceives, withdraws, and in birth-pang wishes for oblivion (22–23); a voice from below comforts her with a spring and fresh dates and enjoins a "fast" of silence (24–26). Her people accuse her (27–28); she points to the infant, who proclaims his servanthood, prophethood, blessedness, prayer, alms, filial duty and the threefold peace (29–33). Then: this is Jesus, "a statement of the truth"; God takes no son; He is to be worshipped alone (34–36); the sects differ, and the heedless are warned of the Day of Regret, for God inherits all (37–40).
The Spirit, the annunciation, and Mary's refuge. All the sources identify "Our Spirit" as Gabriel, named "Spirit" for his spiritual nature and ascribed to God in honour (Ṭabarsī, al-Ṭūsī, al-Qummī, al-Baḥrānī). Al-Ṭabāṭabāʾī [tabatabai_al_mizan] alone builds a full theory: the angel remained an angel and merely appeared (tamaththul) in Mary's perception as a man — occasioning his long philosophical defence of the coherence of such appearing against al-Rāzī's objections, grounded in a theory of sense-perception. All four Arabic sources handle her conditional "if you are Godwary" identically — the refuge presses his own claimed piety against him — and al-Ṭūsī and Ṭabarsī preserve ʿAlī's gloss that "the Godwary is restrained by his Godwariness."
The nativity narrations. Here al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] are richest, sharing a single vivid narration (the nine-hour pregnancy, the market-day weavers she curses and the merchants she blesses, the dried palm that greens at her touch, Jesus directing his own swaddling). Al-Baḥrānī then stacks distinctive traditions: the striking al-Thumālī report that Mary delivered at the site of al-Ḥusayn's grave at Karbalāʾ (6864); al-Ṣādiq praying at "the very palm" of the verse (6865); the medical counsel that fresh dates best befit childbirth (6866, echoed by al-Ṭabāṭabāʾī from ʿAlī's "four-hundred" ḥadīth); the six-month birth shared only by Jesus and al-Ḥusayn (6868); Imam al-Riḍā's proof from Jesus that a three-year-old can be a ḥujja (6874-6875). Ṭabarsī and al-Ṭūsī supply the philology — sariyy (streamlet vs. the noble Jesus), janiyy (freshly plucked), fariyy (a monstrous or fabricated thing) — and the fourfold debate over "sister of Aaron": a righteous namesake, a full/half brother, the line of Aaron brother of Moses, or a notorious profligate. Al-Baḥrānī and al-Ṭabāṭabāʾī both preserve al-Mughīra's Najrān exchange settling it as the naming-after-prophets custom.
"A fast of silence." All four Arabic sources agree the "fast" Mary vowed was silence, and al-Baḥrānī adduces al-Ṣādiq's "fasting is not from food and drink alone" and al-Bāqir's pairing it with "the prayer without ablution" (the blessing on the Prophet's Family).
The infant's speech and the anti-Trinitarian turn. All read Jesus' opening "I am a servant of God" as a deliberate refutation of later deification — al-Ṭabāṭabāʾī and Ṭabarsī noting he frames his whole speech between servanthood (30) and "worship Him" (36). On {He enjoined the alms}, al-Qummī and al-Baḥrānī carry al-Ṣādiq's gloss "the alms of heads" (zakāt al-fiṭra), while al-Ṭabāṭabāʾī insists on the Qurʾan's settled sense of material almsgiving. On "the factions differed," al-Baḥrānī uniquely attaches an apocalyptic Sufyānī-tradition (6883). All the sources read "the Day of Regret" through the celebrated ḥadīth of death slaughtered as a black-and-white ram between the two abodes (Ṭabarsī and al-Ṭabāṭabāʾī from Muslim via Abū Saʿīd; al-Qummī and al-Baḥrānī from Abū Wallād), and close with God's inheriting the earth — which al-Ṭabāṭabāʾī elegantly ties back to the denial of a son: "He who inherits all things has no need of an heir." The published Enlightening Commentary [enlightening_commentary] carries the plain narrative and the Monotheistic frame throughout.