His saying, exalted and majestic is He: "And she who guarded her chastity, so We breathed into her of Our Spirit and made her and her son a sign for the worlds." "Indeed, this is your community, one community, and I am your Lord, so worship Me." "And they divided their affair among themselves; all to Us will return." "So whoever does righteous deeds while being a believer, there will be no denial of his effort, and indeed, We are recording it." "And it is forbidden for a town which We have destroyed that they will not return." The meaning: And mention she who guarded her chastity: she is Maryam, the daughter of 'Imran, the mother of 'Isa, peace be upon them. And "the chastity" - according to what the majority said, and it is apparent in the Qur'an - is the known private part, and in her guarding it is praise. A group said: the chastity here refers to the opening of her garment from which the angel blew. This is weak. As for the blowing of the child into her, many scholars said: He only blew into the opening of her garment. And He added "the Spirit" as a possessive addition to the owner, and "her son": he is 'Isa, the son of Maryam, peace be upon them. And He, exalted is He, intended that He made the entire story of 'Isa and the story of Maryam, peace be upon them, from its beginning to its end a sign for whoever reflects on that. And "for the worlds" means: for those who were contemporary and those after them. And His saying, exalted is He: "Indeed, this is your community" can mean that the speech is an interruption, addressing the contemporaries of Muhammad, blessings and peace be upon him. Then He informed about the people that they divided, then He promised and warned. It can also mean that He connected it, that is: We made Maryam and her son a sign for the worlds by sending them a religion and a book, and it was said to them: "Indeed, this is your community," meaning He called everyone to believe in Allah, blessed and exalted is He, and to worship Him. Then He informed, exalted is He, that after that they differed and divided their affair. Then He distinguished between the doer of good and the doer of evil, mentioning the doer of good with a promise, meaning: whoever does righteous deeds while being a believer will be rewarded for his effort, and He mentioned the doer of evil with a warning in His saying: "And it is forbidden for a town which We have destroyed" the verse. So reflect on the warning in it; it is clear. And "denial" is a source like "disbelief." From it is the saying of the poet: I saw people whose cheeks do not sleep and my cheek, and there is no denial of Allah for the sleeping. And the readers differed in His saying, exalted is He: "And it is forbidden." 'Ikrimah and others read: "And it is forbidden" with a fatha on the ha and a kasra on the ra. The majority of the seven reciters read: "And it is forbidden." Hamzah, al-Kisai, and Hafs from 'Asim read: "And it is forbidden" with a kasra on the ha and a sukoon on the ra. Ibn 'Abbas, may Allah be pleased with him, read - with a difference from him -: "And it is forbidden" with a fatha on the ha and a sukoon on the ra. A group read: "And it is forbidden" with a fatha on the ha and ra and a shadda on the ra. Another group read: "And it was forbidden" with a damma on the ha and a kasra on the ra and a shadda on it. Qatadah and Matar al-Warraq read: "And it was forbidden" with a fatha on the ha and a damma on the ra. The most prevalent of these readings is the reading of "And it is forbidden" and the reading of "And it is forbidden," and they are both sources like "halal and haram."

As for the meaning of the verse, a group said: 'Harām' and 'Hirm' mean: certainty and obligation upon a town that We have destroyed, that they do not return to the worldly life to repent and seek forgiveness. Rather, they are heading towards punishment. Some of this group said: 'Destruction' is naturally upon the hearts and the like, and 'returning' is to repentance and faith. A faction said: The meaning is: 'And Harām', meaning: prevented - and 'Hirm' likewise - upon a town that We have destroyed that they do not return. They said: There is no addition in the words. They disagreed about 'destruction and returning' according to the two mentioned sayings. Abu Ali said: It is possible that 'Harām' rises with the beginning, and the news is their returning, and 'no' is extra. It is also possible that 'Harām' rises on the news of the beginning, as if he said: 'And the opportunity for repentance and returning is Harām', then the estimation would be that they do not return, so 'no' would be in its place, as if he said: 'This is prevented for them because of such and such.' He said: The prohibition in the verse in general is not like the prohibition of the law, which if the prohibited one wishes, he may engage in it.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And there is a meaning in the verse that implies a clear warning. This is because it mentioned those who do good while being believers, then returned to mention the disbelievers who, due to their disbelief and belief, think that they will not be resurrected to a Lord, nor will they return to a place of return. They think by this that there is no punishment that will befall them. Thus, the verse came to refute the assumption of these people, meaning: 'Prevented for the doomed disbelievers is that they do not return; rather, they are returning to the punishment of Allah and His painful torment.' So 'no' would be in its place, and 'harām' would be in its place, and likewise 'hirm', so reflect on it.