بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
66:1 Ya ayyuha alnnabiyyulima tuharrimu ma ahalla Allahu lakatabtaghee mardata azwajika waAllahughafoorun raheemun
66:1 O you prophet, why do you prohibit what God has made lawful for you, seeking to please your wives? God is Forgiver, Compassionate.
66:1 O prophet, why do you make unlawful what God has made lawful for you, seeking to please your wives? God is Forgiver, Merciful.
66:1 O PROPHET! Why dost thou, out of a desire to please [one or another of] thy wives, impose [on thyself] a prohibition of something that God has made lawful to thee?1 But God is much-forgiving, a dispenser of grace:
There are several essentially conflicting - and, therefore, in their aggregate, not very trustworthy - reports as to the exact reason or reasons why, at some time during the second half of the Medina period, the Prophet declared on oath that for one month he would have no intercourse with any of his wives. Still, while the exact reason cannot be established with certainty, it is sufficiently clear from the above-mentioned ahadith that this emotional, temporary renunciation of marital life was caused by a display of mutual jealousy among some of the Prophet's wives. In any case, the purport of the above Qur'anic allusion to this incident is not biographical but, rather, intended to bring out a moral lesson applicable to all human situations: namely, the inadmissibility of regarding as forbidden (haram) anything that God has made lawful (halal), even if such an attitude happens to be motivated by the desire to please another person or other persons. Apart from this, it serves to illustrate the fact - repeatedly stressed in the Qur'an - that the Prophet was but a human being, and therefore subject to human emotions and even liable to commit an occasional mistake (which in his case, however, was invariably pointed out to him, and thus rectified, through divine revelation).
66:1 O you prophet, why do you prohibit what GOD has made lawful for you, just to please your wives? GOD is Forgiver, Merciful.,1
Mohammedans around the world believe that Muhammad was infallible. This verse teaches us that he was indeed a fallible human being( 18:110:37,40:66,80:1).
66:1 O Prophet! Would you ban something that God has made lawful for you, even to please your wives? God is Absolver of (their) imperfections, Merciful.1
This is the 66th Surah of the Qur’an. It has 12 verses. A Noble Ideology must form the basis of lasting relationships. God alone has the authority of declaring something lawful or unlawful. And these laws are given in the Qur’an.
The Surah has no room for the contradictory and irrational stories of the exalted Prophet prohibiting honey for himself or of divorcing Maria, the Coptic. Among the historical accounts the one that stands up to reason is this: The exalted Prophet had mentioned to his wife Hafsah r.a. that Abu Bakr r.a. would likely be his successor followed by Umar r.a. Then, Hafsah r.a. shared this confidential information with another wife Ayesha r.a. (It is a well-known saying that a secret between more than two persons is no more a secret.) The exalted Prophet probably did not wish to announce his foresight in order to let the believers mutually consult and elect their leader after him.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
The question: What would the exalted Prophet ban on himself that is lawful and that would please his wives? My humble understanding: In his compassion, the Prophet wished to promise his wives that he would not divorce any of them under any circumstances. He never did anyhow. Divorce, although a very unpleasant last resort is not prohibited by God. To my knowledge, no exponent of the Qur’an has answered the big question as stated above, however, it sounds reasonable keeping in view the context and the flow of the verses. The conjecture of Shaan-e-Nuzool circumstances of a revelation leads people into thinking of weird situations such as: One night, the Prophet S stayed a bit too long with a wife since she offered him honey. Then Hazrat Ayesha and Hazrat Hafsah became jealous and told him that his mouth had an odor. The Prophet S then banned honey on himself
66:2 Qad farada Allahu lakum tahillataaymanikum waAllahu mawlakum wahuwaalAAaleemu alhakeemu
66:2 God has already given the law, regarding the cancellation of oaths. God is your Lord, and He is the Knowledgeable, the Wise.1
God is the only mawla (lord and master) of people. See 2:286.
66:2 God has already given the law, regarding the cancellation of oaths. And God is your Lord, and He is the Knowledgeable, the Wise.
66:2 God has already enjoined upon you [O believers] the breaking and expiation of [such of] your oaths [as may run counter to what is right and just]:2 for, God is your Lord Supreme, and He alone is all-knowing, truly wise.
See 2:224 and the corresponding note 212, which shows that in certain circumstances an oath should be broken and then atoned for: hence the above phrase, "God has enjoined upon you the breaking and expiation" (with the term tahillah comprising both these concepts).
66:2 GOD has decreed for you the laws dealing with your oaths. GOD is your Lord, and He is the Omniscient, Most Wise.,
66:2 God has already decreed for you the procedure for dealing with your oaths. And God is your Master and He is the Knower, the Wise. [2:225, 5:89]
66:3 Wa-ith asarra alnnabiyyu ilabaAAdi azwajihi hadeethan falammanabbaat bihi waathharahu Allahu AAalayhiAAarrafa baAAdahu waaAArada AAan baAAdinfalamma nabbaaha bihi qalat man anbaaka hathaqala nabbaaniya alAAaleemu alkhabeeru
Spreading the Words of the Prophet66:3 When the prophet disclosed a hadith to some of his wives, then one of them spread it, and God revealed it to him, he recognized part of it and denied part. So when he informed her, she said, "Who informed you of this?" He said, "I was informed by the Knowledgeable, the Ever-aware."2
The word hadith (word, utterance) occurs twice in the Quran in connection with Muhammed. One is here; the other is at 33:53. Here the sharing or reporting of the hadith heard from Muhammed is criticized and in verse 33:53, listening to the hadith of Muhammed is criticized. Knowing that polytheists would create other authorities besides His word and call them hadith, sunna and ijma, God convicted those words. See 33:38; 45:6.
66:3 And when the prophet confided a narrative to some of his wives, then one of them spread it, and God revealed it to him, he recognized part of it and denied part. So when he informed her, she said: "Who informed you of this?" He said: "I was informed by the Knowledgeable, the Expert."
66:3 And lo!3 [It so happened that] the Prophet told something in confidence to one of his wives; and when she thereupon divulged it, and God made this known to him, he acquainted [others] with some of it and passed over some of it.4 And as soon as he let her know it, she asked, "Who has told thee this?"5 - [to which] he replied, "The All-Knowing, the All-Aware has told me."
See surah 2, note 21.
Lit., "he turned aside from [or "avoided"] some of it". There is no reliable Tradition as to the subject of that confidential information. Some of the early commentators, however, connect it with the Prophet's veiled prediction that Abu Bakr and Umar ibn al-Khattab would succeed him as leaders of the Muslim community; the recipient of the information is said to have been Hafsah, the daughter of Umar, and the one to whom she disclosed it, A'ishah, the daughter of Abu Bakr (Baghawi, on the, authority of Ibn Abbas and Al-Kalbi; also Zamakhshari ). If this interpretation is correct, it would explain why the Prophet "acquainted [others] with some of it and passed over some of it": for, once his confidential prediction had been divulged, he saw no point in withholding it any longer from the community; nevertheless, he alluded to it in deliberately vague terms- possibly in order not to give to the succession of Abu Bakr and Umar the appearance of all "apostolic sanction" but to leave it, rather to a free decision of the community in pursuance of the Qur'anic principle amruhum shura baynahum (see 42:38).
I.e., that she had broken the Prophet's confidence.
66:3 The prophet had trusted some of his wives with a certain statement, then one of them spread it, and GOD let him know about it. He then informed his wife of part of the issue, and disregarded part. She asked him, "Who informed you of this?" He said, "I was informed by the Omniscient, Most Cognizant.",
66:3 (Family life must be a relation of mutual trust. Now follows an example for the believers) When the Prophet said something to one of his wives in confidence, she divulged it (to another). And God made this known to him (through the other wife). He then informed her of part and let go a part. She asked him, “Who informed you of this?” He said, “The Knower, the Aware has informed me.”
66:4 In tatooba ila Allahifaqad saghat quloobukuma wa-in tathaharaAAalayhi fa-inna Allaha huwa mawlahu wajibreelu wasalihualmu/mineena waalmala-ikatu baAAda thalika thaheerun
66:4 If the two of you repent to God, then your hearts have listened. But if you band together against him, then God is his master. Gabriel, the righteous of those who acknowledge, and the controllers are his supporters.3
This verse has been generally mistranslated in traditional translations, since they include controllers and believers to be Muhammed's mawla (lord/patron/master). There is only one mawla, and it is none other than God. See 2:286.
66:4 If the two of you repent to God, then your hearts have listened. But if you band together against him, then God is his ally, and so are Gabriel and the righteous believers. Also, the angels are his helpers.
66:4 [Say, O Prophet:6 ] "Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]!7 And if you uphold each other against him [who is God's message-bearer, know that] God Himself is his Protector, and [that,] therefore,8 Gabriel, and all the righteous among the believers and all the [other] angels will come to his aid."
Although in the sequence the Prophet is referred to in the third person, it is obvious that it is he who is commanded through revelation to speak thus to his wives Hafsah and A'ishah (see note 4); hence my above interpolation.
Referring to Hafsah, who betrayed the Prophet's confidence, and to A'ishah, who by listening contributed to this betrayal (see note 4 above).
Lit., "after that", i.e., in consequence of the fact that God Himself protects him.
66:4 If the two of you repent to GOD, then your hearts have listened. But if you band together against him, then GOD is his ally, and so is Gabriel and the righteous believers. Also, the angels are his helpers.,
66:4 “If you two turn to God (it will be good) since your hearts are already inclined towards repentance. But if you support each other against him (in divulging family matters), then remember that God is with him, and so is Gabriel (who brings the revelation), and the believers who already righteous. Also, the angels are his helpers.”2
66:5 AAasa rabbuhu in tallaqakunnaan yubdilahu azwajan khayran minkunna muslimatinmu/minatin qanitatin ta-ibatinAAabidatin sa-ihatin thayyibatinwaabkaran
66:5 It may be that he would divorce you, then his Lord will substitute other wives in your place who are better than you; peacefully surrendering, acknowledging, devout, repentant, serving, active in their societies, responsive, and foremost ones.4
Traditional translations mistranslate the last three adjectives used here to describe Muslim women. They distort their meaning as “fasters, widows and virgins.” When the issue is about women, somehow, the meaning of the Quranic words passes trough rapid mutations. For instance, we know that the Sunni and Shiite scholars who could not beat cows and examples found it convenient and fair to beat women (see 4:34). Those of us who have rejected other religious sources besides the Quran are still struggling to clean our minds from these innovations that even have sneaked into the Arabic language long after the revelation of the Quran. There is, in fact, nothing whatsoever about fasting, widows and virgins in this verse. We are rediscovering and relearning the Quran.
The third word from the end of the verse, SaYiHat, which we have translated as "active in their societies" simply means to travel or move around for a cause. About two century after the revelation of the Quran, when the rights of women were one by one were taken through all-male enterprises called hadith, ijtihad and tafseer, Muslim communities found themselves thinking and living like the enemies of Islam in the Days of Ignorance. The misogynistic mind of orthodox commentators and translators simply could not fathom the notion of a Muslim woman traveling around alone to do anything – and so they pretended that the word in question was not SaYaHa, but SsaWM – fasting! Socially active women were indeed more difficult to control than the women who would fast in their homes; they were even less costly, since they would eat less. For the usage of the verb form of the root, see 9:2. The word SaYaHa has nothing to do with fasting; the Quran consistently uses the word SaWaMa for fasting (2:183; 4:92; 5:89; 19:26; 33:35; 58:4).
The second word from the end is THaYiBat, which means “those who return, or those who are responsive”. Various derivatives of the same root are used to mean “reward” or “refuge” or “cloths”. For instance, see 2:125; 3:195. The Arabic words for widow are ARMiLa or AYaMa. The Quran uses AYaMa for widow or single; see: 24:32.
The last word of this verse, aBKaR, which means those who are "young," "early risers" or "foremost," has traditionally, and implausibly, been interpreted as "virgins" in this passage. The resulting distorted meaning of the verse supports a sectarian teaching that justifies a man marrying more than one virgin. The Arabic word for virgin is BaTuL or ADRa.
This false interpretation has become so popular that it is apparently now considered beyond any challenge. Excluding Edip Yuksel's Turkish translation, Mesaj; published in 1999, we have not seen any published translation that does not duplicate this centuries-old error. For a comparative discussion of this verse, see the Sample Comparisons section in the Introduction.
66:5 It may be that he would divorce you, then his Lord will substitute other wives in your place who are better than you; submitting, believing, dutiful, repentant, worshipping, devout, mature and youthful.
66:5 [O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you - women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned] worship [Him alone] and go on and on [seeking His goodly acceptance]9 - be they women previously married or virgins.10
For this rendering of the expression sa'ihat, see note 147 on 9:112, where the same expression occurs in the masculine gender relating to both men and women.
I.e., like the actual wives of the Prophet, one of whom ("A'ishah) was a virgin when she married him, one (Zaynab bint Jahsh) had been divorced, while the others were widows. This allusion, together with the fact that the Prophet did not divorce any of his wives, as well as the purely hypothetical formulation of this passage, shows that it is meant to be an indirect admonition to the Prophet's wives, who, despite their occasional shortcomings - unavoidable in human beings - did possess the virtues referred to above. On a wider plane, it seems to be an admonition to all believers, men and women alike: and this explains the subsequent change in the discourse.
66:5 If he divorces you, his Lord will substitute other wives in your place who are better than you; submitters (Muslims), believers (Mu'mins), obedient, repentant, worshipers, pious, either previously married, or virgins.,
66:5 If he divorces any of you, his Lord may substitute other wives in your stead who would be better than you, completely submissive to God, staunch in faith, strongly devoted to Divine Ideology, swift in making amends, obedient to God, accompanying the Prophet during travel and ‘jihad’, whether widows or maidens.
66:6 Ya ayyuha allatheena amanooqoo anfusakum waahleekum naran waqooduha alnnasuwaalhijaratu AAalayha mala-ikatunghilathun shidadun la yaAAsoonaAllaha ma amarahum wayafAAaloona mayu/maroona
66:6 O you who acknowledge, protect yourselves and your families from a fire whose fuel is people and rocks. Guarding it are stern and powerful controllers who do not disobey God in what He commanded them; and they carry out what they are commanded to.
66:6 O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones. Guarding it are stern and powerful angels who do not disobey God in what He commanded them; and they carry out what they are commanded to.
66:6 O YOU who have attained to faith! Ward off from yourselves and those who are close to you11 that fire [of the hereafter] whose fuel is human beings and stones:12 [lording] over it are angelic powers awesome [and] severe,13 who do not disobey God in whatever He has commanded them, but [always] do what they are bidden to do.14
Lit., "your families" or "your people"; however, the term ahl denotes also people who share one's race, religion, occupation, etc., as well as "dependants" in the most comprehensive sense of this word (Jawhari, Raghib; also Mughni).
See surah 2, note 16.
See 74:27 ff. and the corresponding notes, particularly notes 15 and 16, in which I have tried to explain the allegorical meaning of that passage.
I.e., these angelic powers are subject to the God-willed law of cause and effect which dominates the realm of the spirit no less than the world of matter.
66:6 O you who believe, protect yourselves and your families from the Hellfire whose fuel is people and rocks. Guarding it are stern and powerful angels who never disobey GOD; they do whatever they are commanded to do.,
66:6 O You who have chosen to be graced with belief! (Family life must be a matter of trust and confidence.) Guard yourselves and your families against a fire whose fuel is people and their stone hearted leaders. The guardians of this fire are the invincible, changeless Divine laws that never fail to execute God’s ordinance, and carry it out without exception.
66:7 Ya ayyuha allatheenakafaroo la taAAtathiroo alyawma innamatujzawna ma kuntum taAAmaloona
66:7 O you who have rejected, do not apologize today. You are being requited only for what you did.
66:7 O you who have rejected, do not apologize today. You are being requited only for what you did.
66:7 [Hence,] O you who are bent on denying the truth, make no [empty] excuses today:15 [in the life to come] you shall be but recompensed for what you were doing [in this world].
I.e., "do not try to rationalize your deliberate denial of the truth" - the element of conscious intent being implied in the past-tense phrase alladhina kafaru (see note 6 on 2:6).
66:7 O you who disbelieved, do not apologize today. You are being requited only for what you did.,
66:7 O You rejecters of the truth! Make no excuses for yourselves this Day. You are only being paid for what you used to do.
66:8 ياايها الذين ءامنوا توبوا الى الله توبة نصوحا عسىا ربكم ان يكفر عنكم سياتكم ويدخلكم جنات تجرى من تحتها الانهار يوم لا يخزى الله النبى والذين ءامنوا معه نورهم يسعىا بين ايديهم وبايمانهم يقولون ربنا اتمم لنا نورنا واغفر لنا انك علىا كل شىء قدير
66:8 Ya ayyuha allatheena amanootooboo ila Allahi tawbatan nasoohanAAasa rabbukum an yukaffira AAankum sayyi-atikumwayudkhilakum jannatin tajree min tahtihaal-anharu yawma la yukhzee Allahu alnnabiyyawaallatheena amanoo maAAahu nooruhum yasAAabayna aydeehim wabi-aymanihim yaqooloona rabbanaatmim lana noorana waighfir lanainnaka AAala kulli shay-in qadeerun
66:8 O you who acknowledge, you shall repent to God a sincere repentance. It may be that your Lord will remit your sins and admit you into paradises with rivers flowing beneath. On that day, God will not disappoint the prophet and those who acknowledged with him. Their light will radiate around them and to their right. They will say, "Our Lord, keep perfect our light for us, and forgive us; You are able to do all things."
66:8 O you who believe, you shall repent to God a sincere repentance. It may be that your Lord will forgive your sins and admit you into estates with rivers flowing beneath them. On that Day, God will not disappoint the prophet and those who believed with him. Their light will radiate around them and to their right. They will say: "Our Lord, keep perfect our light for us, and forgive us; You are able to do all things."
66:8 O you who have attained to faith! Turn unto God in sincere repentance:16 it may well be .that your Sustainer will efface from you your bad deeds, and will admit you into gardens through which running waters flow, on a Day on which God will not shame the Prophet and those who share his faith:17 their light will spread rapidly before them, and on their right;18 [and] they will pray: "O our Sustainer! Cause this our light to shine for us forever,19 and forgive us our sins: for, verily, Thou hast the power to will anything!"
Sc., "since no human being, however imbued with faith, can ever remain entirely free from faults and temptations".
The implication is that He will not only "not shame" the Prophet and his followers but will, on the contrary, exalt them: an idiomatic turn of phrase similar to sayings like "I shall let you know something that will not be to your detriment" - i.e., "something that will benefit you".
Cf. 57:12 and the corresponding note 12.
Lit., "Complete for us our light", i.e., by making it permanent.
The Believers Repent66:8 O you who believe, you shall repent to GOD a firm repentance. Your Lord will then remit your sins and admit you into gardens with flowing streams. On that day, GOD will not disappoint the prophet and those who believed with him. Their light will radiate in front of them and to their right. They will say, "Our Lord, perfect our light for us, and forgive us; You are Omnipotent.",
66:8 O You who have chosen to be graced with belief! Turn to God in sincere repentance. Your Lord will then remit from you your misdeeds, and admit you into the Gardens underneath which rivers flow. That will be a Day when God will not let His Prophet and those who are with him in belief be degraded. Their light will radiate in front of them and to their right. They will say, “Our Lord! Perfect our light for us, and absolve our imperfections. You have power over all things and events.”3
‘To their right’ is a metaphor of Divine grace
66:9 Ya ayyuha alnnabiyyu jahidialkuffara waalmunafiqeena waoghluthAAalayhim wama/wahum jahannamu wabi/sa almaseeru
66:9 O prophet, strive against the ingrates and the hypocrites and be stern with them. Their abode is hell, and a miserable destiny.
66:9 O prophet, strive against the rejecters and the hypocrites and be stern with them. Their abode is Hell, and a miserable destiny.
66:9 O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them.20 And [if they do not repent,] their goal shall be hell - and how vile a journey's end!
See note 101 on 9:73, which is identical with the above verse.
66:9 O prophet, struggle against the disbelievers and the hypocrites and be stern with them. Their abode is Gehenna, and a miserable destiny.,
66:9 O Prophet! Strive against the rejecters of the truth and the hypocrites, and be stern with them. Hell will be their home - how pathetic a journey’s end!
66:10 Daraba Allahu mathalan lillatheenakafaroo imraata noohin waimraata lootin kanatatahta AAabdayni min AAibadina salihaynifakhanatahuma falam yughniya AAanhumamina Allahi shay-an waqeela odkhula alnnaramaAAa alddakhileena
Bad and Good Examples of Women66:10 God cites as examples of those who have rejected, the wife of Noah and the wife of Lot. They were married to two of Our righteous servants, but they betrayed them and, consequently, they could not help them at all against God. It was said, "Enter the fire, both of you, with those who will enter it."5
66:10 God puts forth as examples of those who have rejected, the wife of Noah and the wife of Lot. They were married to two of Our righteous servants, but they betrayed them and, consequently, they could not help them at all against God. And it was said: "Enter the Fire, both of you, with those who will enter it."
66:10 For those who are bent on denying the truth God has propounded a parable in [the stories of] Noah's wife and Lot's wife: they were wedded to two of Our righteous servants, and each one betrayed her husband;21 and neither of the two [husbands] will be of any avail to these two women when they are told [on Judgment Day], "Enter the fire with all those [other sinners] who enter it!"22
Lit., "and both betrayed them", i.e., their respective husbands. The story of Lot's wife and her spiritual betrayal of her husband is mentioned in the Qur'an in several places; see, in particular, note 66 on 7:83 and note 113 on 11:81. As regards Noah's wife, the above is the only explicit reference to her having betrayed her husband; it would seem, however, that the qualification of "those on whom [God's] sentence has already been passed" in 11:40 applies to her no less than to her son (whose story appears in 11:42).
The "parable" (mathal) of these two women implies, firstly, that even the most intimate relationship with a truly righteous person - even though he be a prophet - cannot save an unrepentant sinner from the consequences of his sin; and, secondly, that a true believer must cut himself off from any association with "those who are bent on denying the truth" even if they happen to be those nearest and dearest to him (cf. 11:46).
The Myth of Intercession Shattered66:10 GOD cites as examples of those who disbelieved the wife of Noah and the wife of Lot. They were married to two of our righteous servants, but they betrayed them and, consequently, they could not help them at all against GOD. The two of them were told, "Enter the Hell-fire with those who deserved it.",
66:10 God cites an example for those who deny the truth. The wife of Noah and the wife of Lot, they were wedded to two of Our righteous servants yet each one betrayed her husband so that neither of them (their husbands) could avail them at all against God. And it was said, “Enter the fire along with others who enter it.”
66:11 Wadaraba Allahu mathalan lillatheenaamanoo imraata firAAawna ith qalat rabbiibni lee AAindaka baytan fee aljannati wanajjinee min firAAawnawaAAamalihi wanajjinee mina alqawmi alththalimeena
66:11 God cites as an example of those who acknowledged, the wife of Pharaoh. She said, "My Lord, build a home for me near You in Paradise, and save me from Pharaoh and his works; and save me from the transgressing people."
66:11 And God puts forth as an example of those who believed the wife of Pharaoh. She said: "My Lord, build a home for me near You in the Paradise, and save me from Pharaoh and his works; and save me from the transgressing people."
66:11 And for those who have attained to faith God has propounded a parable in [the story of] Pharaoh's wife23 as she prayed "O my Sustainer! Build Thou for me a mansion in the paradise [that is] with Thee, and save me from Pharaoh and his doings, and save me, from all evildoing folk!
Examples of the Believers Pharaoh's Wife66:11 And GOD cites as an example of those who believed the wife of Pharaoh. She said, "My Lord, build a home for me at You in Paradise, and save me from Pharaoh and his works; save me from the transgressing people.",
66:11 And God gives an example for those who have chosen to be graced with belief: The wife of Pharaoh when she said, “My Lord! Build for me a mansion in Paradise, and save me from Pharaoh and his doings, and save me from the oppressors.”
66:12 Wamaryama ibnata AAimrana allatee ahsanatfarjaha fanafakhna feehi min roohinawasaddaqat bikalimati rabbiha wakutubihi wakanatmina alqaniteena
66:12 Also Mary, the daughter of Imran, who maintained her chastity. So We blew into her from Our Spirit, and she acknowledged the words of her Lord and His books; and she was obedient.
66:12 And Mary, daughter of Imran, who maintained the chastity of her private part, so We blew into it from Our Spirit, and she believed in the words of her Lord and His Books; and she was of those who were dutiful.
66:12 And [We have propounded yet another parable of God-consciousness in the story of] Mary, the daughter of Imran,24 who guarded her chastity, whereupon We breathed of Our spirit into that [which was in her womb],25 and who accepted the truth of her Sustainer's words - and [thus,] of His revelations26 - and was one of the truly devout.
I.e., a descendant of the House of 'lmran (cf. the last third of note 22 on 3:33).
I.e., into the as yet unborn child (Razi, thus explaining the pronoun in fihi). For an explanation of the much-misunderstood allegorical phrase, "We breathed of Our spirit into it", see note 87 on 21:91.
For the meaning of God's "words" (kalimat), see note 28 on 3:39.
Mary66:12 Also Mary, the Amramite. She maintained her chastity, then we blew into her from our spirit. She believed in the words of her Lord and His scriptures; she was obedient.,
66:12 And Mary, daughter of Imran, who guarded her chastity, and We breathed into her (baby) from Our Energy. And she put faith in the Words of her Lord and His revelations, and was of the most devoted servants.4
In very adverse circumstances, Mary guarded her chastity and revolted against the non-Divine institution of monasticism, and got married adopting the natural family life. ‘from Our Energy’ = Free will, as all human beings are granted. 2:30