And when she informed of what her determination required before the birth, she informed of its realization after it. So she said: ﴿So when she gave birth to her, she said﴾, meaning, in regret, recalling the description of kindness, seeking gratitude. ﴿My Lord, indeed I have given birth to her﴾. Al-Harali said: It is from 'wada', which means to place something that is heavy. ﴿A female﴾, she is the lesser of the two pairs of the mating animal - this is the end. And when the informing is usually for someone who does not know the news, it clarified that the command of Allah, glorified and exalted is He, is not like that. For the purpose of His informing is not the content of the news, but rather it is something from its necessities. And here is the regret, so she said: ﴿And Allah﴾, meaning, the One who has the attributes of perfection.

And when the intention was to express amazement at this newborn, as she is from the extraordinary occurrences, she expressed it by saying: ﴿I know what she has given birth to﴾. And she expressed with the greatest name in place of the pronoun of address, indicating the request for Him to grant her from His perfection and provide her from His awe and majesty. And in the reading of the stillness of the 'taa', which is an informing from Allah, glorified and exalted is He, about her - as Al-Harali said - it implies the meaning that Maryam, blessings and peace be upon her, although her apparent form is female, in her is the true meaning that links her to men in perfection. Until she was among those who have completed from women, for which many men of her world cannot reach. Thus, it was implied that the subject appeared to be male, while its reality is female.

And when her intention was with the fulfillment of her vow after the realization of her being a female, the regret was for what she missed of the reward in serving the Sacred House, which corresponds to the virtue of the strength of the male over the female and his suitability for service in all his conditions. She said: ﴿And the male is not﴾, meaning, the one who is usual for the vow, and I would have loved for You to grant him to me so that I may attain a similar reward in this obligation for his strength and safety from the impediments that prevent staying in the mosque and mingling with the people. ﴿Like the female﴾ that I have given birth to, and she is included in the generality of the vow by the ruling of the generality in weakness and the impediment of menstruation and the like. So do not diminish, O my Lord, my reward because of that. And if she had said: And the female is not like the male, it would have been understood that her intention was that her vow did not include her, so there is no right for the mosque in her regarding service.

Al-Harali said: In the indication of this saying, there is a distinction from what she fears, that what she has given birth to may not suffice for her vow. This is due to what she witnessed of the apparent femininity of what she bore. So Allah, glorified and exalted is He, made it for her more complete than what her determination encompassed of the rank of masculinity that she was accustomed to. Thus, Mary, peace be upon her, was more complete than what was customary for her vow, with an increase of favor from her Lord upon her after fulfilling the truth of her intention in her vow. This has ended. It is permissible that this is from the words of Allah, glorified and exalted is He, like the previous state if the 'taa' is made silent. The meaning is: she said such and such while Allah knows better than her what she has borne. Also, the state is that it is not the male that she intended by the ruling of the customary vow like the female that was granted to her, and she entered into it by the ruling of its being unrestricted. Rather, she is higher, because the utmost she knows of the vowed ones is that they may be like their prophets who affirm the ruling of the Torah. This female, with what she has of elevation in herself, will be a cause for the inquiry about a prophet who is the greatest of their prophets, and she will give birth to the possessor of an independent Shariah, then he will be an affirmant of the greatest of the Shariahs.

And when what she said at the time of giving birth was completed, or what Allah said in that state, He, glorified and exalted is He, completed the news about the remainder of her words and that she turned away from the appearance of majesty to address in the manner of the people of presence. She confirmed her declaration of her strong desire in the content of her words, saying as narrated: "And indeed, I have named her Maryam." The meaning of this name in their tongue is: the worshipper. Al-Harali said: There is an indication in it that whoever brings something or offers it, it is his right to give it a name. It has been reported that if a miscarriage is not named, it will demand from its rightful owner to name it, saying: O Lord! They have caused me to lose. Thus, it was from the completeness of her giving birth that she should name her, so her declaration of it is the manifestation of an eye and the display of a name. This is due to the completeness of existence in the hearing as it is in the eye, so that the approach and the vow may occur with what is complete in existence, both in essence and name.

And when she was dedicated to Allah, glorified and exalted is He, it was right that Allah, glorified and exalted is He, should grant her refuge in words as He is making her a refuge in existence in terms of her being for Him. And what was in the protection of the King cannot be approached by an outcast. So she said: "And indeed, I seek refuge with You." And in His saying: "And her offspring," there is an indication of what she was given of knowledge that she is one with offspring. It is as if she spoke of the unseen from the command of Allah, glorified and exalted is He, of which none knows except Allah. He is the One who informs whom He wills.

And when those in the fortress of the king and his protection were far from those whom he burned with the fire of distance and humiliated with stoning, the refuge was realized by its saying: ﴿From the accursed devil﴾. In this refuge for Maryam, peace be upon her, and for her offspring, there is a share of the Muhammadan refuge when his chest was split open and the share of the devil was cast out from him. His heart was washed with water and snow at the beginning of the cosmic creation, and with the water of Zamzam at the beginning of the prophetic mission at the end of the cosmic creation. Therefore, there was a continuous connection for Maryam and her offspring through Muhammad, blessings and peace be upon him. He said, blessings and peace be upon him: 'I am the most deserving of people of Isa, son of Maryam, because there is no prophet between me and him, and because he is a judge before him at the end of his day and a supporter of the cause of his religion.'