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Draft:Verse 42 of Surah Al-Imran

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Verse 42 of Surah Al-Imran
Verse's Information
NameChosenness of Lady Mary (a)
SuraAl-Imran (3)
Verse42
Juz'3
Content Information
Place of
Revelation		Medina
TopicDivine selection and purification of Lady Mary (a) above the women of the worlds
Related VersesQur'an 3:33-34


Qur'an 3:42, known as the "Chosenness of Lady Mary (a)" (Arabic: آية اصطفاء مريم), pertains to the divine selection of Lady Mary (a) by God, while subsequent verses delineate her exalted spiritual station. Exegetes identify Lady Mary (a) as a "muḥaddatha"—one addressed by angels. Lady Amin posits that the divine address by her first name signifies her status as a beloved of God.

The concept of "taṭhīr" (purification) in this context is interpreted variously as immunity from sin, freedom from physical impurities such as menstruation and lochia, and purity from sexual contact. Certain scholars maintain that the chosenness of Mary (a) does not contravene the superiority of Lady Fatima (a), arguing that Fatima's (a) status as "sayyida" (mistress or leader) denotes a form of sovereignty distinct from "iṣṭifāʾ" (selection).

Concerning the phrase "women of the worlds" (nisāʾ al-ʿālamīn), the majority of Shi'a commentators restrict its scope to the women of Mary's (a) era, whereas others interpret it as encompassing women of all ages. Naser Makarem Shirazi asserts that it refers to the people of that specific period. Conversely, some Sunni scholars argue that if her selection is based on faith, it applies to the women of her time; however, if predicated on the miraculous birth of Jesus (a), it remains applicable across all eras.

Introduction and Text of the Verse

Qur'an 3:42, referred to as the "Chosenness of Lady Mary (a),"[1] highlights God's selection of Lady Mary (a), a theme further elaborated in subsequent verses regarding her spiritual rank.[2] Quranic exegetes characterize Lady Mary (a) as "muḥaddatha"[3].[4] Lady Amin, a prominent Shia jurist and exegete, suggests that the direct divine address using the name "Mary" evinces her endearment to God.[5] Commentators interpret the attribution of "purification" (taṭhīr) to Mary (a) as signifying infallibility (ʿiṣma),[6] freedom from physiological impurities such as menstruation and lochia,[7] and chastity from sexual relations.[8]

The Superiority of Lady Fatima (a) over Lady Mary (a)

It has been posited that if Mary's (a) election extends to women of all eras, it may contradict hadith traditions asserting the superiority of Lady Fatima (a) as the "Mistress of the Women of the Worlds." To resolve this, scholars differentiate between the titles "sayyida" and "iṣṭifāʾ."[9] "Iṣṭifāʾ" implies selection based on specific criteria, whereas "sayyida" denotes comprehensive leadership and superiority.[10] Abdullah Jawadi Amoli argues that Lady Fatima's (a) selection is absolute, encompassing general virtues such as knowledge and piety, while Mary's (a) selection is contingent upon specific attributes, such as the miraculous birth.[11] Others contend that the "second selection" of Mary (a) pertains specifically to her miraculous conception and delivery, a unique attribute not shared by Lady Fatima (a).[12]

Meaning of Istifa'

Exegetes note that the Quranic term "iṣṭifāʾ" denotes the divine selection of special servants, particularly prophets.[13] Naser Makarem Shirazi interprets the repetition of "iṣṭafāki" in the verse as signifying two distinct aspects: the first instance refers to her absolute selection, while the second denotes her selection over the women of the worlds.[14] Various interpretations have been proposed regarding the nature of this "iṣṭifāʾ":

  • The First Chosenness: Encompasses the acceptance of her mother's vow;[15] Mary's devotion and her residence in Bayt al-Maqdis;[16] the miraculous birth of Jesus (a) without a father;[17] the provision of heavenly sustenance;[18] the acceptance of her worship and her infallibility;[19] the purity of her essence and innate disposition;[20] and her ability to witness and converse with angels.[21]
  • The Second Chosenness: Serves as an emphasis on the first selection;[22] refers specifically to the fatherless birth of Jesus (a);[23] denotes her divine guidance and communion with angels;[24] signifies her superiority over other women;[25] or indicates her superiority over all individuals.[26]

Meaning of "Nisa' al-'Alamin"

Commentators have proposed several interpretations regarding the phrase "women of the worlds":

  1. Shi'a commentators generally maintain that the phrase is restricted to the women of Mary's (a) own era, rather than extending to all women of all times.[27] This view is supported by narrations describing Mary (a) as the chosen lady of her time, while identifying Fatima al-Zahra (a) as the preeminent lady of all eras.[28] Naser Makarem Shirazi references Qur'an 2:47 to argue that "worlds" in this context denotes the people of that specific age.[29] Conversely, other scholars regard the verse as absolute, interpreting "women of the worlds" as inclusive of all women throughout history.[30]
  2. Sunni commentators distinguish between the grounds for her selection: if Mary's (a) chosenness is attributed to her faith, it applies to her contemporaries; however, if it is based on the miraculous birth of Jesus (a), the title encompasses women of all times.[31]

Notes

  1. ↑ "Takhṣīṣ-i āya-yi iṣṭifā-yi Maryam bā riwāyat", WikiPorsesh website.
  2. ↑ See: Bābāʾī, Guzīda-yi Tafsīr-i Nimūna, 1382 Sh, vol. 1, p. 283.
  3. ↑ Muḥaddatha refers to someone with whom angels spoke and who heard the voices of unseen callers. (al-Mīzān fī tafsīr al-Qurʾān, 1417 AH, vol. 3, p. 188.)
  4. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 188.
  5. ↑ Amīn, Makhzan al-ʿirfān dar tafsīr-i Qurʾān, 1361 Sh, vol. 3, p. 108.
  6. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 188.
  7. ↑ Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, 1377 Sh, vol. 1, p. 173.
  8. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 318.
  9. ↑ Ṭayyib, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1378 Sh, vol. 3, p. 193.
  10. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 14, p. 247.
  11. ↑ See: Jawādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 14, p. 247.
  12. ↑ "Maryam barguzīda-yi Khudā", Vali-e-Asr Research Institute website.
  13. ↑ Ismāʿīlī, ["Barrasī wa taḥlīl-i ārā-yi mufassirān-i Qurʾān az mafhūm-i «iṣṭifāʾ» wa «ʿālamīn» dar āya-yi 42 sūra-yi Āl ʿImrān"], p. 194.
  14. ↑ Makārim, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 542.
  15. ↑ Ṭabarsī, Jawāmiʿ al-jāmiʿ, 1377 Sh, vol. 1, p. 174; Fayḍ Kāshānī, al-Aṣfā, 1415 AH, vol. 1, p. 336; Najafī, Tafsīr-i āsān, 1398 AH, vol. 2, p. 275; Bayḍāwī, Anwār al-tanzīl wa asrār al-taʾwīl, 1418 AH, vol. 2, p. 17.
  16. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 318; Ṭūsī, al-Tibyān, n.d, vol. 2, p. 456; Ḥusaynī Shāh-ʿAbd al-ʿAẓīmī, Tafsīr-i ithnā ʿasharī, 1363 AH, vol. 2, p. 94; Sūrābādī, Tafsīr-i Sūrābādī, 1380 AH, vol. 1, p. 281.
  17. ↑ Ṣādiqī Ṭihrānī, al-Balāgh fī tafsīr al-Qurʾān bi-l-Qurʾān, 1419 AH, p. 55; Thaʿlabī Nayshābūrī, al-Kashf wa l-bayān, 1422 AH, vol. 3, p. 67.
  18. ↑ Sūrābādī, Tafsīr-i Sūrābādī, 1380 AH, vol. 1, p. 281; Ḥaqqī Burūsawī, Tafsīr rūḥ al-bayān, n.d, vol. 2, p. 33; Rūzbihān Baqlī Shīrāzī, Tafsīr ʿarāʾis al-bayān, 2008, vol. 1, p. 150.
  19. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 188.
  20. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1389 Sh, vol. 14, p. 231; Ḥusaynī Shīrāzī, Tabyīn al-Qurʾān, 1423 AH, p. 66.
  21. ↑ Rūzbihān Baqlī Shīrāzī, Tafsīr ʿarāʾis al-bayān, 2008, vol. 1, p. 150.
  22. ↑ Ṣādiqī Ṭihrānī, al-Balāgh fī tafsīr al-Qurʾān bi-l-Qurʾān, 1419 AH, p. 55; Zuḥaylī, al-Tafsīr al-munīr, 1418 AH, vol. 3, p. 225.
  23. ↑ Ṭūsī, al-Tibyān, n.d, vol. 2, p. 456; Ṭabarsī, Jawāmiʿ al-jāmiʿ, 1377 Sh, vol. 1, p. 174; Sharīf Lāhījī, Tafsīr-i Sharīf-i Lāhījī, 1373 Sh, vol. 1, p. 324; Fayḍ Kāshānī, al-Aṣfā, 1415 AH, vol. 1, p. 336; Balkhī, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 1, p. 275; Ḥaqqī Burūsawī, Tafsīr rūḥ al-bayān, n.d, vol. 2, p. 33.
  24. ↑ Fayḍ Kāshānī, al-Aṣfā, 1415 AH, vol. 1, p. 336; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 2, p. 17; Ḥijāzī, al-Tafsīr al-wāḍiḥ, 1413 AH, vol. 1, p. 231.
  25. ↑ Sūrābādī, Tafsīr-i Sūrābādī, 1380 AH, vol. 1, p. 281; Khāzin, Lubāb al-taʾwīl, 1415 AH, vol. 1, p. 244.
  26. ↑ Ibn ʿĀshūr, al-Taḥrīr wa l-tanwīr, n.d, vol. 3, p. 95.
  27. ↑ Sharīf Lāhījī, Tafsīr-i Sharīf-i Lāhījī, 1373 Sh, vol. 1, p. 324; Shawkānī, Fatḥ al-qadīr, 1414 AH, vol. 1, p. 388; Gunābādī, Tafsīr bayān al-saʿāda, 1408 AH, vol. 1, p. 262; Ḥusaynī Shāh-ʿAbd al-ʿAẓīmī, Tafsīr-i ithnā ʿasharī, 1363 AH, vol. 2, p. 94; Sūrābādī, Tafsīr-i Sūrābādī, 1380 AH, vol. 1, p. 281; Ḥusaynī Shīrāzī, Tabyīn al-Qurʾān, 1423 AH, p. 66; Ṣādiqī Ṭihrānī, al-Balāgh fī tafsīr al-Qurʾān bi-l-Qurʾān, 1365 Sh, vol. 5, p. 130.
  28. ↑ "As for Mary, she was the mistress of the women of her time, but Fatima is the mistress of the women of the worlds from the first to the last." Nūr al-thaqalayn, 1415 AH, vol. 1, p. 336.
  29. ↑ Makārim, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 542.
  30. ↑ ʿAllāma Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 3, p. 189; Fayḍ Kāshānī, al-Aṣfā, 1415 AH, vol. 1, p. 336.
  31. ↑ Ṭanṭāwī, al-Tafsīr al-wasīṭ, n.d, vol. 2, p. 102.

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