رَحْمَتِ
Appears 21 times in Quran
Derived Words (11)
Words derived from the stem "رَحْمَتِ".
- by Thy mercy
- Our mercy
- the mercy
- His mercy
- His mercy
- Thy mercy
- Our mercy
- and through His mercy
- Allah’s mercy
- but My mercy
- for His mercy
Occurrences in Quran
Found 21 verses containing "رَحْمَتِ".
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106.
2:106.
2:106.
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
g
2:106.
a
2:106.
363
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
a
2:106.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ
Commentary:
Moses soon saw the innocence of Aaron, so he included him with himself in his prayer for God’s mercy.
1041
Commentary:
Moses soon saw the innocence of Aaron, so he included him with himself in his prayer for God’s mercy.
۞ وَٱكْتُبْ لَنَا فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤْمِنُونَ
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
2:202.
2:285; 5:41.
40:8.
2:202.
2:285; 5:41.
40:8.
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
c
2:202.
d
2:285; 5:41.
e
40:8.
2
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
3
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
a
2:202.
b
2:285; 5:41.
c
40:8.
1046
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
a
2:202.
b
2:285; 5:41.
c
40:8.
وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ ۚ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ ۚ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1248
Important Words:
قربات (means of drawing near) is the plural of قربة which is the noun-infinitive from قرب i.e. he or it was or became near in place, station or rank. قربة therefore, means, nearness; a thing by which one seeks nearness to God or a thing by which one seeks to advance oneself in His favour (Lane).
Commentary:
The Quran is fair to all. As the Arabs of the desert were spoken of in 9:97, as being the worst in disbelief and hypocrisy, this verse points out that all Arabs of the desert are not alike. Even among them are sincere believers who are ever striving to attain nearness to God.
1211
The Qur’an never indiscriminately condemns a whole people. The verse seeks to remove a possible misunderstanding that all Arabs of the desert were bad.
قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
43:33.
43:33.
43:33.
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
b
43:33.
a
43:33.
1334
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
d
43:33.
وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَٰفِرِينَ
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
12:22.
2:106; 3:75.
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
a
12:22.
b
2:106; 3:75.
1560
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ
扎格里亚 (زَكَرِيَّا, Zachariah) 的叙述是在对伊撒的叙述之前, 因为亚合亚 (يَحْیٰ, Yahya, 施洗者约翰) 是扎格里亚的儿子, 也是伊撒的先驱。他预示伊撒的降临。给犹太人以喜讯, 说解救他们的人就要来临 («马太» 4:5) 依照玛拉基书中的预言, 伊尔亚司 (اِلْيَاسْ, Elias, Elijah, 以利亚) 应比伊撒先来, 因此在叙述伊撒时, «古兰经» 必先谈到代表以利亚 (Elijah) 精神和力量的施洗者约翰 (يَحْیٰ, Yahya)。
The account of Zachariah precedes that of Jesus, because Yahya, (John the Baptist), the son of Zachariah, was the harbinger of Jesus. He heralded Jesus’s advent to give to the Jews the glad tidings that their deliverer was about to make his appearance (Mal. 4: 5). As according to Malachi’s prophecy Elias should have come before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Qur’an should have made a mention of Yahya (John) who came in the spirit and power of Elijah.
Commentary:
The account of Zachariah precedes the account of Jesus. This is due to two very valid reasons. Yahya, the son of Zachariah, and John of the New Testament, was a harbinger of Jesus. He heralded Jesus’ advent and acted as his precursor to give to the Jews the glad tidings that their deliverer was about to make his appearance.
That Yahya or John was Jesus’ harbinger is apparent from the following prophecy of Prophet Malachi: "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord" (Mal. 4:5). The words "the great and dreadful day" here signify the advent of Jesus. This is why when Jesus was asked where Elias was who was to come before him, he replied: "And if ye will receive it, this is Elias, which was for to come" (Matt. 11:14). As according to Malachi’s prophecy Elias must have appeared before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Quran should have made a mention of Yahya. Secondly, Mary, the mother of Jesus, had unknowingly become the cause of Yahya’s birth. We are told (3:38, 39) how Zachariah was deeply moved by a pious reply of Mary and prayed to God to be blessed with a good child like her. Thus whereas Yahya became a harbinger of Jesus, Mary, Jesus’ mother having indirectly become the cause of the birth of Yahya may as well be said to have become a precursor of Yahya (John) himself. See also 3:38-42.
The words, "Thy Lord" in the sentence, "This is an account of the mercy of thy Lord," appear to be misplaced because whereas the account given in the following verses is that of the mercy of God shown to Zachariah the words "Thy Lord" seem to indicate as if some account is about to be given of God’s mercy to the Holy Prophet. In fact these words signify that the account of Divine mercy to Zachariah does imply a mercy to the Holy Prophet also. Prophet Yahya, as stated above, was a harbinger of Jesus and Jesus was a harbinger of the Holy Prophet. A description of the birth of Yahyafollowed by a somewhat detailed description of Jesus’ birth pointed to the fact that by the introduction of the life accounts of these two Prophets who, in a way, acted as his precursors, the minds of men were being prepared for the acceptance of the Holy Prophet of Islam by an implied reference to the following Biblical prophecies:
And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:20);
I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth (Deut. 18:18).
The pronoun "thy" may also possess an oblique but beautiful reference to Mecca, the birth-place of the Holy Prophet. Mecca like Zachariah’s wife was barren. For thousands of years it had not heard the voice of God. Now God’s mercy was about to dawn upon it. The barren valley of Mecca was about to give birth to the greatest of Adam’s sons. To this barrenness of Mecca reference is found in Isaiah 54:1.
Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.
793
扎格里亚 (زَكَرِيَّا, Zachariah) 的叙述是在对伊撒的叙述之前, 因为亚合亚 (يَحْیٰ, Yahya, 施洗者约翰) 是扎格里亚的儿子, 也是伊撒的先驱。他预示伊撒的降临。给犹太人以喜讯, 说解救他们的人就要来临 («马太» 4:5) 依照玛拉基书中的预言, 伊尔亚司 (اِلْيَاسْ, Elias, Elijah, 以利亚) 应比伊撒先来, 因此在叙述伊撒时, «古兰经» 必先谈到代表以利亚 (Elijah) 精神和力量的施洗者约翰 (يَحْیٰ, Yahya)。
2148
Commentary:
The account of Zachariah precedes the account of Jesus. This is due to two very valid reasons. Yahya, the son of Zachariah, and John of the New Testament, was a harbinger of Jesus. He heralded Jesus’ advent and acted as his precursor to give to the Jews the glad tidings that their deliverer was about to make his appearance.
That Yahya or John was Jesus’ harbinger is apparent from the following prophecy of Prophet Malachi: "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord" (Mal. 4:5). The words "the great and dreadful day" here signify the advent of Jesus. This is why when Jesus was asked where Elias was who was to come before him, he replied: "And if ye will receive it, this is Elias, which was for to come" (Matt. 11:14). As according to Malachi’s prophecy Elias must have appeared before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Quran should have made a mention of Yahya. Secondly, Mary, the mother of Jesus, had unknowingly become the cause of Yahya’s birth. We are told (3:38, 39) how Zachariah was deeply moved by a pious reply of Mary and prayed to God to be blessed with a good child like her. Thus whereas Yahya became a harbinger of Jesus, Mary, Jesus’ mother having indirectly become the cause of the birth of Yahya may as well be said to have become a precursor of Yahya (John) himself. See also 3:38-42.
The words, "Thy Lord" in the sentence, "This is an account of the mercy of thy Lord," appear to be misplaced because whereas the account given in the following verses is that of the mercy of God shown to Zachariah the words "Thy Lord" seem to indicate as if some account is about to be given of God’s mercy to the Holy Prophet. In fact these words signify that the account of Divine mercy to Zachariah does imply a mercy to the Holy Prophet also. Prophet Yahya, as stated above, was a harbinger of Jesus and Jesus was a harbinger of the Holy Prophet. A description of the birth of Yahyafollowed by a somewhat detailed description of Jesus’ birth pointed to the fact that by the introduction of the life accounts of these two Prophets who, in a way, acted as his precursors, the minds of men were being prepared for the acceptance of the Holy Prophet of Islam by an implied reference to the following Biblical prophecies:
And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:20);
I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth (Deut. 18:18).
The pronoun "thy" may also possess an oblique but beautiful reference to Mecca, the birth-place of the Holy Prophet. Mecca like Zachariah’s wife was barren. For thousands of years it had not heard the voice of God. Now God’s mercy was about to dawn upon it. The barren valley of Mecca was about to give birth to the greatest of Adam’s sons. To this barrenness of Mecca reference is found in Isaiah 54:1.
Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.
1739
The account of Zachariah precedes that of Jesus, because Yahya, (John the Baptist), the son of Zachariah, was the harbinger of Jesus. He heralded Jesus’s advent to give to the Jews the glad tidings that their deliverer was about to make his appearance (Mal. 4: 5). As according to Malachi’s prophecy Elias should have come before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Qur’an should have made a mention of Yahya (John) who came in the spirit and power of Elijah.