3.37. Fataqabbalaha rabbuhabiqabuulin hasanin waanbataha nabatan hasananwakaffalaha zakariyya kullama dakhalaAAalayha zakariyya almihraba wadschadaAAindaha rizqan qala ya maryamu annalaki hatha qalat huwa min AAindi Allahi innaAllaha yarzuqu man yaschao bighayri hisabin
3.37. And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food) ? She answered: It is from Allah. Allah giveth without stint to whom He will. (Pickthall)
3.37. Da nahm ihr Herr sie auf gute Weise an und ließ sie auf gute Weise heranwachsen, und Zakarijja sorgte für sie. Immer, wenn Zakarijja zu ihr in die Gebetsstätte eintrat, fand er bei ihr Versorgung. Er sagte: "Marjam, von wo hast du dies?" Sie sagte: "Es ist von Allah, Allah versorgt ja, wen Er will, ohne Anrechnen." (Ahmad v. Denffer)
3.37. Da nahm ihr Herr sie auf gütigste Art an und ließ sie auf schöne Weise heranwachsen und gab sie Zakariyya zur Betreuung. Jedesmal, wenn Zakariyya zu ihr in die Zelle trat, fand er bei ihr Versorgung. Er sagte: "O Maryam, woher hast du das?" Sie sagte: "Es kommt von Allah; Allah versorgt, wen Er will, ohne zu berechnen." (Bubenheim)
3.37. Ihr Herr nahm sie gnädig an und ließ sie schön heranwachsen. Er gab sie Zacharias (Zakariyya) in Obhut. Sooft Zacharias zu ihr in die Gebetskammer kam, fand er bei ihr Nahrung. Er fragte: "O Maria, woher hast du das denn?" Sie antwortete: "Es ist von Gott. Gott gibt Nahrung wem Er will ohne Grenzen."
(Azhar)
3.37. So nahm sie ihr HERR in angenehmer Weise an, ließ sie in angenehmer Weise heranwachsen und ließ Zakaria sie in Obhut nehmen. Jedesmal wenn Zakaria zu ihr ins Mihrab eintrat, fand er bei ihr Rizq. Er sagte: „Maryam! Woher hast du dies?“ Sie sagte: „Es ist von ALLAH. Gewiß, ALLAH gewährt Rizq, wem ER will, ohne Berechnung.“ (Zaidan)
3.37. Da nahm ihr Herr sie gnädig an und ließ sie auf schöne Weise heranwachsen. Und er ließ Zacharias sie betreuen. Sooft Zacharias (nun) zu ihr in den Tempel (mihraab) kam, fand er Unterhalt (rizq) bei ihr (ohne daß ihn jemand herbeigeschafft hätte). Er sagte: "Maria! Woher hast du das?" Sie sagte: "Es kommt von Allah. Allah beschert (Unterhalt), wem er will, ohne abzurechnen." (Paret)
3.37. Und so nahm sie Allah gnädig an und ließ sie in schöner Weise in der Obhut des Zacharias heranwachsen. Sooft Zacharias zu ihr in den Tempel hineintrat, fand er Speise bei ihr. Da sagte er: "O Maria, woher kommt dir dies zu?" Sie sagte: "Es ist von Allah; siehe, Allah versorgt unbegrenzt, wen Er will." (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 37
Allah ( 29 ) had chosen (for His Message) Adam, and Noah and the family of Abraham and the family of Imran ( 30 ) in preference to all the people of the world. They all belonged to the same chain and were the offspring of one another. Allah knows everything and hears everything. ( 31 ) (He was hearing,) when the woman of `Imran ( 32 ) was saying,. "My Lord, 1 vow to Thee what is in my womb for Thy special service: so accept this offering of mine for Thou hearest and knowest everything." ( 33 ) Afterwards when she delivered her child, she said, "Lord, I have delivered a girl" --- and Allah knew very well what she had delivered --- "and the male is not (handicapped) like the female. ( 34 ) As it is, I have named her Mary, and I implore Thy protection for her and for her future offspring from the mischief of Satan, the Accursed." So, her Lord very graciously accepted the girl and made her grow up as a good girl and entrusted her to the care of Zacharias.
Desc No: 29 From here begins the second discourse. It was sent down in 9 A.H. on the occasion of the visit of the deputation from the Christian State of Najran, which lay between Hijaz and Yemen. It is said that it comprised 73 villages and towns and was capable of raising an army of more than one hundred thousand strong. The population was wholly Christian and was governed by the "Aqib," who was the head of the community, and the "Sayyid," who was in charge of the social and political affairs and the Bishop, who looked after the religious affairs of the people. The above-mentioned deputation was one of the many who visited the Holy Prophet after the conquest of Makkah, when the whole of Arabia came to realize that the future. of the country was now in his hands. This deputation from Najran to AI-Madinah consisted of 60 men and the three heads of the government. As they had no mind to go to war, the question before them was either to embrace Islam or to live as zimmi (proteges). On this occasion Allah sent down this discourse to the Holy Prophet to invite the members of the deputation to Islam.
Desc No: 30 `Imran was the name of the father of Moses and Aaron and has been mentioned as "Amram" in the Bible.
Desc No: 31 The main cause of the misguidance of the Christians is that they consider Jesus to be the son of God and a partner in God-head, instead of His Servant and Messenger. Therefore this basic error is being corrected with a view to making them understand the true and real Islam. That is why the introduction to the discourse begins with the assertion that Adam and Noah and the Prophets from the family of Abraham and from the family of `Imran, were all human beings and none of them was "God. " Their only distinction was that Allah had chosen them for the preaching of His religion and reforming the World.
Desc No: 32 If by the "woman of `Imran" is meant the "wife of `Imran", then this must be a different 'Imran from the one mentioned above in v. 33. In that case one comes to the conclusion that the father of Mary was named 'Imran after that ancestor. But if by the "woman of `Imran" is meant a woman from the family of 'Imran, then it merely shows that Mary's mother was a descendant of `Imran. We possess no authentic knowledge of the basis on which one opinion may be preferred to the other. Though according to some Christian traditions the name of Mary's father was Iaachim, history dces not say who the father of Mary was and to which family her mother belonged. But if the tradition that the mothers of Mary and Elisabeth, the mother of John, were cousins be taken as we, (Luke 1: 36), then the "woman of `Imran" will mean a woman from the family of `Imran. The Gospel of Luke (1:5) says that Elisabeth, the wife of Zacharias. "was of the daughters of Aaron", that is, 'Imran daughter or woman of `Imran; therefore it is clear that there is no anachronism of confounding Miriam, the sister of Aaron, with the virgin Mary. It is a common practice to call children by the names of their ancestors; so both the explanations are equally acceptable. Moreover, it dces not make any difference whatsoever, in the line of argument adopted here to explain the miraculous birth of Jesus, whether 'Imran was really the name of Mary's father or has been called so in the ancestral sense.
Desc No: 33 That is, "Thou hearest the prayers of Thy servants and art aware of their intentions."
Desc No: 34 By this she meant, "Had it been a male, it would have been better because the female is handicapped by many natural frailties and social restrictions and cannot become a priest. A male child would, therefore, have served the purpose better for which I have dedicated my child in Thy way."
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