[VovTortki]

AOA

recommend reliable tafseer , explanation in english regarding this ayah plz help me to understand this


the Ayah in Surah At-Tahrim:66:12

وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا




وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ ﴿٩١
21:91 Surat Al-'Anbyā' (The Prophets) - سورة الأنبياء

Hope this is of some help.

From 'In the Shade of the Quran'


21:91 Surat Al-'Anbyā' (The Prophets)

And remember her who guarded her chastity,
whereupon We breathed into her of Our spirit
and caused her, together with her son, to become a
sign to all mankind. (91)

Tafsir:
We note that Mary is not mentioned here by name, because the main reference in
the chain of prophets is to her son, while she is second to him in this account.
Reference is made to her main quality that is related to her son.
4 Thus she is the one
“who guarded her chastity,” keeping herself pure of all sexual contact. Normally, this
expression of guarding one’s chastity is used to refer to marriage, because it protects
against sin. Here it refers to its primary meaning, which is purity of all contact,
whether legitimate or not. Thus, Mary is held innocent of all accusations levelled by
the Jews against her and against Joseph the carpenter, who was with her in the
service of the temple. The Gospels now in circulation claim that he married her but
did not consummate the marriage and she remained a virgin.

So, Mary guarded her chastity, and God breathed into her of His spirit. The
breathing is left general here, unlike Sūrah 66, The Prohibition, where its location is
mentioned. We discussed this in our commentary on Sūrah 19, Maryam. In order to
stick to the general atmosphere generated by the text of this sūrah, we prefer not to
add any details here, confining ourselves only to what is directly mentioned.
We “caused her, together with her son, to become a sign to all mankind.” (Verse 91)
Indeed she was a unique sign, without similar example, whether in the past or in the
future, a single such case in the history of mankind. Such a special case is worthy of
our contemplation, for by doing so we recognize God’s power, unrestricted as it is by
anything whatsoever. It is the power that designs natural laws and sets them in
operation, but which is not subservient to them. It remains free of all restrictions.

At the end of this fast moving round, referring to different messengers, types of
tests, and forms of God’s grace and mercy, the sūrah gives a final comment: “Surely,
your community is but one community, and I am your only Lord. So, worship Me alone.”
(Verse 92)
This is the community of prophets: a single community, sharing the same faith,
following the same course, and turning to God alone. Thus we have a single
community on earth, and a single Lord in heaven. He has no partners. No one can be
worshipped but Him. This whole community follows the same line, acknowledging a
single will in heaven and on earth. Thus, this whole round dovetails with the central
theme of the sūrah, emphasizing the right faith based on the concept of God’s
oneness, which is confirmed by all universal laws.