Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(And when she was delivered) what was in her womb and it was a baby girl (she said: My Lord! Lo! I am delivered of a female) a baby girl. (Allah knew best of what she was delivered. The male is not as the female) in service and weakness; (and Lo! I have named her Mary, and Lo! I crave Thy protection for her) I seek for her Your protection and safety (and for her offspring from Satan the outcast) the accursed.
And when she gave birth to her, a girl, and she had been hoping for a boy, since only males were consecrated to the service of God, she said, apologetically, ‘O, Lord, I have given birth to a female’ — and God knew very well what she had given birth to: a parenthetical statement constituting God’s speech (a variant reading [for wada‘at, ‘she gave birth’, has wada‘tu, ‘I gave birth’ [making these Hanna’s words, sc. ‘and God knows very well what I have given birth to’]); the male, that she had asked for, is not as the female, that was bestowed upon her, because he is designed for the service [of God], while she would not be suitable on account of her lesser physical ability, her private parts, the effects of menstruation on her, and so on. ‘And I have named her Mary, and commend her to You with her seed, her children, to protect them from the accursed, the outcast, Satan’. In a hadīth [it is stated]: ‘Every new-born is touched by Satan and begins [life] by crying, except for Mary and her son’, as reported by the two Shaykhs [Bukhārī and Muslim].
The wife of `Imran mentioned here is the mother of Maryam, and her name is Hannah bint Faqudh. Muhammad bin Ishaq mentioned that Hannah could not have children and that one day, she saw a bird feeding its chick. She wished she could have children and supplicated to Allah to grant her offspring. Allah accepted her supplication, and when her husband slept with her, she became pregnant. She vowed to make her child concentrate on worship and serving Bayt Al-Maqdis (the Masjid in Jerusalem), when she became aware that she was pregnant. She said,
(O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this from me. Verily, You are the All-Hearer, the All-Knowing.) meaning, You hear my supplication and You know my intention. She did not know then what she would give birth to, a male or a female.
(Then when she gave birth to her, she said: "O my Lord! I have given birth to a female child, ـ and Allah knew better what she bore.)
وَلَيْسَ الذَّكَرُ كَالاٍّنثَى
(And the male is not like the female,) in strength and the commitment to worship Allah and serve the Masjid in Jerusalem.
وَإِنِّى سَمَّيْتُهَا مَرْيَمَ
(And I have named her Maryam,) thus, testifying to the fact that it is allowed to give a name to the newly born the day it is born, as is apparent from the Ayah, which is also a part of the law of those who were before us. Further, the Sunnah of the Messenger of Allah mentioned that the Prophet said,
(This night, a son was born for me and I called him by my father's name, Ibrahim.) Al-Bukhari and Muslim collected this Hadith.
They also recorded that Anas bin Malik brought his newborn brother to the Messenger of Allah who chewed a piece of date and put it in the child's mouth and called him `Abdullah. Other new born infants were also given names on the day they were born.
Qatadah narrated that Al-Hasan Al-Basri said, that Samurah bin Jundub said that the Messenger of Allah said,
(Every new born boy held in security by his `Aqiqah, until his seventh day, a sacrifice is offered on his behalf, he is given a name, and the hair on his head is shaved.)
This Hadith was collected by Ahmad and the collectors of the Sunan, and was graded Sahih by At-Tirmidhi. We should mention that another narration for this Hadith contained the wording, "and blood is offered on his behalf,'' which is more famous and established than the former narration, and Allah knows best.
("...And I seek refuge with You for her and for her offspring from Shaytan, the outcast.'') means, that she sought refuge with Allah from the evil of Shaytan, for her and her offspring, i.e., `Isa, peace be upon him. Allah accepted her supplication, for `Abdur-Razzaq recorded that Abu Hurayrah said that the Messenger of Allah said,
(And I seek refuge with You for her and for her offspring from Shaytan, the outcast).'' The Two Sahihs recorded this Hadith.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
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.
`Imran was the name of the father of Moses and Aaron and has been mentioned as "Amram" in the Bible.
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.
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 does 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 does 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.
That is, "Thou hearest the prayers of Thy servants and art aware of their intentions."
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."
When the wife of ʿImrān said “Lord I have vowed to You what is within my womb as a consecration muḥarraran. Accept this from me. Lo! It is You who are the Hearer Knower. [3:36] And when she gave birth to her she said “Lord I have given birth to a female”-and God knew very well what she had given birth to-the male is not as the female. “And I have named her Mary and commend her to You with her seed to protect them from the accursed Satan.” The one who is consecrated muḥarrar is someone who is not in bondage to any created being. The Real سبحانه in His prior decree has emancipated such a person from the bondage of preoccupation [with anything other than the Real] in all aspects and states. When the mother of Mary made this vow and gave birth to a female she was ashamed. When she saw her she said “Lord I have given birth to a female who cannot be consecrated.” God most high said “and God knew very well what she had given birth to.” By my life the male is not like the female outwardly but when the Real سبحانه وتعالى accepted her every miracle appeared from her. When she said “I have vowed to You what is within my womb as a consecration” she added “Accept this from me.” He granted her request and the effects of the acceptance appeared in [Mary] and her son. One set of beings was saved by their story and another was destroyed and experienced a trial fitna because of the two of them. She said “And I have named her Mary and commend her to You with her seed to protect them from the accursed Satan.” She sought protection from God from anything in her words that [might] belong to Satan.