Mary — Verse 31

Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to Them Allah, the Exalted, informs of Maryam's situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allah and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it, and قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً (They said: "O Mary! Indeed you have brought a thing Fariy.") Fariy means a mighty thing. This was said by Mujahid, Qatadah, As-Suddi and others. Ibn Abi Hatim reported from Nawf Al-Bikali that he said, "Her people went out searching for her, she was from a family that was blessed with prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, `Have you seen a girl whose description is such and such' He replied, `No, but tonight I saw my cows doing something that I've never seen them do before.' They asked, `What did you see' He said, `Tonight I saw them prostrating in the direction of that valley."' `Abdullah bin Ziyad said (adding to the narration), "I memorized from Sayyar that he (the cattle herder) said, `I saw a radiant light.' " So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her. قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً (They said: "O Mary! Indeed you have brought a mighty thing (Fariy).") This means it was a mighty thing that she had brought. يأُخْتَ هَـرُونَ (O sister of Harun!) This means, "O one resembling Harun (Aaron) in worship." مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيّاً (Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.) They meant, "You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldy indulgence. How could you do such a thing" `Ali bin Abi Talhah and As-Suddi both said, "It was said to her, يأُخْتَ هَـرُونَ (O sister of Harun!) referring to the brother of Musa, because she was of his descendants. This is similar to the saying, `O brother of Tamim,' to one who is from the Tamimi tribe, and `O brother of Mudar,' to one who is from the Mudari tribe. It has also been said that she was related to a righteous man among them whose name was Harun and she was comparable to him in her abstinence and worship. Concerning Allah's statement, فَأَشَارَتْ إِلَيْهِ قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً (Then she pointed to him. They said: "How can we talk to one who is a child in the cradle") This is what took place while they were in doubt about her situation, condeming her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act. On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them. They scoffed at her because they thought that she was mocking at them and playing with them. They said, كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً (How can we talk to one who is a child in the cradle) Maymun bin Mahran said, فَأَشَارَتْ إِلَيْهِ (Then she pointed to him.) "She indicated, `Speak to him.' They then said, `After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!"' As-Suddi said, "When she pointed to him they became angry and said, `Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.' " قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً (They said: "How can we talk to one who is a child in the cradle") This means, "How can someone speak who is in his cradle, in the state of infancy and a child" `Isa said, إِنِّى عَبْدُ اللَّهِ (Verily, I am a servant of Allah,) The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord. Allah said, ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً (He has given me the Scripture and made me a Prophet.) This was a declaration of innocence for his mother from the immorality that was attributed to her. Nawf Al-Bikali said, "When they said what they said to his mother, he (`Isa) was nursing from her breast. At their statement he released the breast from his mouth and reclined on his left saying, إِنِّى عَبْدُ اللَّهِ ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً (Verily, I am a servant of Allah, He has given me the Scripture and made me a Prophet.) And he continued speaking until he said, مَا دُمْتُ حَيّاً (as long as I live.)" Concerning his statement, وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ (And He has made me blessed wherever I be,) Mujahid, `Amr bin Qays and Ath-Thawri all said that this means, "And He made me a teacher of goodness." In another narration from Mujahid, he said, "A person of great benefit." Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzum tribe, that he said, "A scholar met another scholar who had more knowledge than himself. So he said to him, `May Allah have mercy upon you, what acts of mine should I perform openly' The other replied, `Commanding good and forbidding evil, for verily, it is the religion of Allah, which He sent His Prophets with to His servants.' The scholars have indeed agreed upon the statement of Allah, وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ (And He has made me blessed wherever I be,) Then it was said, `What was his blessing' He (Wuhayb) replied, `Commanding good and forbidding evil wherever he was.' " His saying, وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً (and He has enjoined on me Awsani Salah and Zakah, as long as I live.) This is similar to the statement of Allah to Muhammad ﷺ, وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (And worship your Lord until there comes unto you the certainty (i.e. death).) 15:99 `Abdur-Rahman bin Al-Qasim reported from Malik bin Anas that he commented on Allah's statement, وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً (and He has enjoined on me Awsani Salah and Zakah, as long as I live.) He said, "Allah informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allah's preordained decree." Concerning Allah's statement, وَبَرّاً بِوَالِدَتِى (And to be dutiful to my mother.) This means, "He (Allah) has commanded me to treat my mother well." He mentioned this after mentioning obedience to his Lord, Allah. This is because Allah often combines the command to worship Him with obedience to the parents. This is similar to Allah's statement, وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً (And your Lord has decreed that you worship none but Him and that you be dutiful to your parents.) 17:23 And He, the Exalted, said, أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ (Give thanks to Me and to your parents. Unto Me is the final destination.) 31:14 Concerning his statement, وَلَمْ يَجْعَلْنِى جَبَّاراً شَقِيّاً (and He made me not arrogant, unblessed.) This means, "He (Allah) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed." Concerning Allah's statement, وَالسَّلَـمُ عَلَىَّ يَوْمَ وُلِدْتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيّاً (And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!) This is his affirmation that `he is a worshipper of Allah, the Mighty and Sublime, and that he is a creature created by Allah. He (`Isa) will live, die and be resurrected, just like the other creatures that Allah has created. However, he will have peace in these situations, which are the most difficult situations for Allah's creatures.' May Allah's peace and blessings be upon him.

And He has made me blessed wherever I may be that is He has made me of great benefit to mankind — this is a foretelling of what had been preordained for him — and He has enjoined upon me prayer and alms-giving He has commanded me to do both of these as long as I remain alive;

وجعلني عظيم الخير والنفع حيثما وُجِدْتُ، وأوصاني بالمحافظة على الصلاة وإيتاء الزكاة ما بقيت حيًا.

وقوله "وجعلني مباركا أينما كنت" قال مجاهد وعمرو بن قيس والثوري وجعلني معلما للخير وفي رواية عن مجاهد نفاعا وقال ابن جرير: حدثني سليمان بن عبدالجبار حدثنا محمد بن يزيد بن خنيس المخزومي سمعت وهيب بن الورد مولى بني مخزوم قال لقي عالم عالما هو فوقه في العلم فقال له: يرحمك الله ما الذي أعلن من عملي؟ قال الأمر بالمعروف والنهي عن المنكر فإنه دين الله الذي بعث به أنبياءه إلى عباده وقد أجمع الفقهاء على قول الله "وجعلني مباركا أينما كنت" وقيل ما بركته؟ قال الأمر بالمعروف والنهي عن المنكر أينما كان وقوله "وأوصاني بالصلاة والزكاة ما دمت حيا" كقوله تعالى لمحمد صلى الله عليه وسلم "واعبد ربك حتى يأتيك اليقين" وقال عبدالرحمن بن القاسم عن مالك بن أنس في قوله "وأوصاني بالصلاة والزكاة ما دمت حيا" قال أخبره بما هو كائن من أمره إلى أن يموت ما اثبتها لأهل القدر.

( وَجَعَلَنِي ) أيضاً بجانب نبوتى ( مُبَارَكاً ) أى : كثير الخير والبركة ( أَيْنَ مَا كُنتُ ) أى : حينما حللت جعلنى مباركاً ، فأينما شرطية وجوابها محذوف لدلالة ما قبله عليه .( وَأَوْصَانِي بالصلاة والزكاة ) أى : بالمحافظة على أدائهما ( مَا دُمْتُ حَيّاً ) فى هذه الدنيا .

وقوله ( وَجَعَلَنِي مُبَارَكًا ) اختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: وجعلني نفاعا.* ذكر من قال ذلك:حدثني سليمان بن عبد الرحمن بن حماد الطلحي، قال: ثنا العلاء، عن عائشة امرأة ليث، عن ليث، عن مجاهد ( وَجَعَلَنِي مُبَارَكًا ) قال: نفاعا.وقال آخرون: كانت بركته الأمر بالمعروف والنهي عن المنكر.* ذكر من قال ذلك:حدثني سليمان بن عبد الجبار، قال: ثنا محمد بن يزيد بن خنيس المخزومي، قال: سمعت وُهَيْب ابن ابن الورد مولى بني مخزوم، قال: لقي عالم عالما لما هو فوقه في العلم، قال له: يرحمك الله، ما الذي أعلن من علمي، قال: الأمر بالمعروف والنهي عن المنكر، فإنه دين الله الذي بعث به أنبياءه إلى عباده، وقد اجتمع الفقهاء على قول الله: ( وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ ) وقيل: ما بركته؟ قال: الأمر بالمعروف والنهي عن المنكر أينما كان.وقال آخرون معنى ذلك: جعلني معلم الخير.* ذكر من قال ذلك:حدثني يونس بن عبد الأعلى، قال: ثنا سفيان في قوله ( وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ ) قال: معلما للخير.حدثنا ابن حميد، قال: ثنا جرير، عن ليث، عن مجاهد ، قوله ( وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ ) قال: معلمًا للخير حيثما كنت.وقوله ( وَأَوْصَانِي بِالصَّلاةِ وَالزَّكَاةِ ) يقول: وقضى أن يوصيني بالصلاة والزكاة، يعنى المحافظة على حدود الصلاة وإقامتها على ما فرضها عليّ. وفي الزكاة معنيان: أحدهما: زكاة الأموال أن يؤدّيها. والآخر: تطهير الجسد من دنس الذنوب; فيكون معناه: وأوصاني بترك الذنوب واجتناب المعاصي.وقوله ( مَا دُمْتُ حَيًّا ) يقول: ما كنت حيا في الدنيا موجودا، وهذا يبين عن أن معنى الزكاة في هذا الموضع: تطهير البدن من الذنوب، لأن الذي يوصف به عيسى صلوات الله وسلامه عليه أنه كان لا يدّخر شيئا لغد، فتجب عليه زكاة المال ، إلا أن تكون الزكاة التي كانت فرضت عليه الصدقة بكلّ ما فضل عن قوته، فيكون ذلك وجهًا صحيحًا.

( وجعلني مباركا أين ما كنت ) أي : نفاعا حيث ما توجهت . وقال مجاهد : معلما للخير . وقال عطاء : أدعو إلى الله وإلى توحيده وعبادته . وقيل : مباركا على من تبعني .( وأوصاني بالصلاة والزكاة ) أي : أمرني بهما .فإن قيل : لم يكن لعيسى مال ، فكيف يؤمر بالزكاة؟قيل : معناه بالزكاة لو كان لي مال . وقيل : بالاستكثار من الخير .( ما دمت حيا)

وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ ‎وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا (31) والمبارَك : الذي تُقارن البركةُ أحوالَه في أعماله ومحاورته ونحو ذلك ، لأن المبارك اسم مفعول من باركه ، إذا جعله ذا بركة ، أو من بَارك فيه ، إذا جعل البركة معه .والبركة : الخير واليمن .ذلك أن الله أرسله برحمة لبني إسرائيل ليُحلّ لهم بعض الذي حُرم عليهم وليدعوَهم إلى مكارم الأخلاق بعد أن قست قلوبهم وغيروا من دينهم ، فهذه أعظم بركة تقارنه . ومن بركته أن جعل الله حُلوله في المكان سبباً لخير أهل تلك البقعة من خصبها واهتداء أهلها وتوفيقهم إلى الخير ، ولذلك كان إذا لقيه الجهلة والقُسَاة والمفسدون انقلبوا صالحين وانفتحت قلوبهم للإيمان والحكمة ، ولذلك ترى أكثر الحواريين كانوا من عامة الأميين من صيادين وعشّارين فصاروا دُعاة هدى وفاضت ألسنتهم بالحكمة .وبهذا يظهر أن كونه مباركاً أعم من كونه نبيئاً عموماً وجهياً ، فلم يكن في قوله { وجعلنبي نبيئاً } غُنية عن قوله { وجعلني مُبَاركاً }.والتعميم الذي في قوله { أين مَا كُنتُ } تعميم للأمكنة ، أي لا تقتصر بركته على كونه في الهيكل بالمقدس أو في مجمع أهل بلده ، بل هو حيثما حلّ تحلّ معه البركة .والوصاية : الأمر المؤكد بعمل مستقبل ، أي قدّر وصيتي بالصلاة والزكاة ، أي أن يأمرني بهما أمراً مؤكداً مستمراً ، فاستعمال صيغة المضي في { أوصاني } مثل استعمالها في قوله { ءاتَانِي الكِتَابَ }.والزّكاة : الصدقة . والمراد : أن يصلّي ويزكّي . وهذا أمر خاص به كما أمر نبيئنا صلى الله عليه وسلم بقيام الليل ، وقرينة الخصوص قوله { مَا دُمْتُ حَيّاً } لدلالته على استغراق مدة حياته بإيقاع الصلاة والصدقة ، أي أن يصلي ويتصدّق في أوقات التمكن من ذلك ، أي غير أوقات الدعوة أو الضرورات . فالاستغراق المستفاد من قوله { مَا دُمْتُ حَيّاً } استغراقٌ عرفي مراد به الكثرة؛ وليس المراد الصلاة والصدقة المفروضتين على أمته ، لأن سياق الكلام في أوصاف تميّز بها عيسى عليه السلام ، ولأنه لم يأت بشرع صلاة زائدة على ما شرع في التوراة .

{ وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ ْ} أي: في أي: مكان، وأي: زمان، فالبركة جعلها الله فيَّ من تعليم الخير والدعوة إليه، والنهي عن الشر، والدعوة إلى الله في أقواله وأفعاله، فكل من جالسه، أو اجتمع به، نالته بركته، وسعد به مصاحبه.{ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ْ} أي: أوصاني بالقيام بحقوقه، التي من أعظمها الصلاة، وحقوق عباده، التي أجلها الزكاة، مدة حياتي، أي: فأنا ممتثل لوصية ربي، عامل عليها، منفذ لها

وجعلني مباركا أي ذا بركات ومنافع في الدين والدعاء إليه ومعلما له . التستري : وجعلني آمر بالمعروف ، وأنهى عن المنكر ، وأرشد الضال ، وأنصر المظلوم ، وأغيث [ ص: 30 ] الملهوف .‎وأوصاني بالصلاة والزكاة أي لأؤديهما إذا أدركني التكليف ، وأمكنني أداؤهما ، على القولالأخير الصحيح . ما دمت حيا في موضع نصب على الظرف أي دوام حياتي .

In spite of Mary’s pointing toward the child, the people could not understand how they were supposed to talk to a small child. At that time, the child himself started speaking. In his miraculous utterances, there was, on the one hand, complete absolution of Mary and, on the other, advance evidence of his prophethood, so that when he grew up and declared his prophethood, there should be no scope for any doubt about it.

وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ "And has enjoined Sa1ah and Zakah upon me." - 19:31. The word أَوْصَانِي is derived from the word وَصِیِّۃ (Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna ` Isa (علیہ السلام) has said that Allah Ta’ ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar` iah (Laws) of all the prophets from Adam (علیہ السلام) to the last of the Prophets, Muhammad ﷺ . However, their details vary in different codes. In the Shar` iah of Sayyidna ` Isa (علیہ السلام) prayers and Zakah were also made compulsory. It is true that ` Isa (علیہ السلام) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (نصاب) is liable to pay Zakah. This injunction applied to ` Isa I as well i.e. whenever he acquired wealth upto the level of Nisab (نَصاب) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah. مَا دُمْتُ حَيًّا "As long as I am alive." - 19:31. It means that the injunction of prayers and Zakah is forever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.

(And hath made me blessed) and has made me a teacher of goodness (wheresoever I may be) or stay, (and hath enjoined upon me prayer) and enjoined upon me the perfection of the prayer (and alms giving) acts of charity (so long as I remain alive) as long as I live,

And He has made me blessed wherever I may be... That is, I [Jesus] command what is right, forbid what is wrong, guide aright those who are astray, support the oppressed, and give relief to the anxious.His words, Mighty and Majestic is He: