Mary — Verse 33

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 peace from God be upon me the day I was born and the day I die and the day I shall be raised alive!’ — the same is being said about him as was said above regarding the lord John. God exalted be He says

والسلامة والأمان عليَّ من الله يوم وُلِدْتُ، ويوم أموت، ويوم أُبعث حيًا يوم القيامة.

وقوله "والسلام علي يوم ولدت ويوم أموت ويوم أبعث حيا" إثبات منه لعبوديته لله عز وجل وأنه مخلوق من خلق الله يحيى ويمات ويبعث كسائر الخلائق ولكن له السلامة في هذه الأحوال التي هي أشق ما يكون على العباد صلوات الله وسلامه عليه.

( والسلام ) والأمان منه - تعالى - ( عَلَيَّ يَوْمَ وُلِدْتُّ وَيَوْمَ أَمُوتُ ) مفارقا هذه الدنيا ( وَيَوْمَ أُبْعَثُ حَيّاً ) للحساب والجزاء يوم القيامة .فأنت ترى أن عيسى - عليه السلام - قد وصف نفسه بمجموعة من الصفات الفاضلة ، افتتحها بصفة العبودية لله رب العالمين ، لإرشاد الناس إلى تلك الحقيقة التى لا حق سواها . ولتحذير أعدائه من وصفه بأنه هو الله ، أو هو ابن الله ، أو هو مشارك له فى العبادة . . .واختتمها برجاء الأمان له من الله - تعالى - فى كل أطوار حياته .

وقوله ( وَالسَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ) يقول: والأمنة من الله عليّ من الشيطان وجنده يوم ولدت أن ينالوا مني ما ينالون ممن يولد عند الولادة، من الطعن فيه، ويوم أموت، من هول المطلع، ويوم أبعث حيا يوم القيامة أن ينالني الفزع الذي ينال الناس بمعاينتهم أهوال ذلك اليوم.كما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عمن لا يتهم، عن وهب بن منبه ( وَالسَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ) قال: يخبرهم في قصة خبره عن نفسه، أنه لا أب له وأنه سيموت ثم يُبْعث حيا، يقول الله تبارك وتعالى ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ .

( والسلام علي يوم ولدت ) أي : السلامة عند الولادة من طعن الشيطان . ( ويوم أموت ) أي : عند الموت من الشرك ، ( ويوم أبعث حيا ) من الأهوال . ولما كلمهم عيسى بهذا علموا براءة مريم ، ثم سكت عيسى عليه السلام ، فلم يتكلم بعد ذلك حتى بلغ المدة التي يتكلم فيها الصبيان .

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا (33)وقوله والسَّلامُ عليَّ يَوْم وُلِدتُّ } إلى آخره ، تنويه بكرامته عند الله ، أجراه على لسانه ليعلموا أنه بمحل العناية من ربّه ، والقول فيه تقدّم في آية ذكر يحيى .وجيء بالسَّلامُ هنا معرّفاً باللام الدالة على الجنس مبالغة في تعلّق السلام به حتى كان جنس السلام بأجمعه عليه . وهذا مؤذن بتفضيله على يحيى إذ قيل في شأنه { وسَلام عليه يومُ ولد } [ مريم : 15 ] ، وذلك هو الفرق بين المعرّف بلام الجنس وبين النكرة .ويجوز جعل اللام للعهد ، أي سلام إليه ، وهو كناية عن تكريم الله عبده بالثناء عليه في الملأ الأعلى وبالأمر بكرامته . ومن هذا القبيل السلام على رسول الله صلى الله عليه وسلم في قوله تعالى : { يا أيها الذين آمنوا صلوا عليه وسلموا تسليما } [ الأحزاب : 56 ] ، وما أمرنا به في التشهد في الصلاة من قول المتشهد : «السلام عليك أيها النبي ورحمة الله وبركاته» .ومؤذن أيضاً بتمهيد التّعريض باليهود إذ طعنوا فيه وشتموه في الأحوال الثلاثة ، فقالوا : ولد من زنى ، وقالوا : مات مصلوباً ، وقالوا : يحشر مع الملاحدة والكفرة ، لأنهم يزعمون أنه كفر بأحكام من التوراة .

فلما تم له الكمال، ومحامد الخصال قال: { وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ْ} أي: من فضل ربي وكرمه، حصلت لي السلامة يوم ولادتي، ويوم موتي، ويوم بعثي، من الشر والشيطان والعقوبة، وذلك يقتضي سلامته من الأهوال، ودار الفجار، وأنه من أهل دار السلام، فهذه معجزة عظيمة، وبرهان باهر، على أنه رسول الله، وعبد الله حقا.

والسلام علي أي السلامة علي من الله تعالى . قال الزجاج : ذكر السلام قبل هذا بغير ألف ولام فحسن في الثانية ذكر الألف واللام . يوم ولدت يعني في الدنيا . وقيل : من همز الشيطان كما تقدم في ( آل عمران ) . ويوم أموت يعني في القبر ويوم أبعث حيا يعني في الآخرة ؛ لأن له أحوالا ثلاثة : في الدنيا حيا ، وفي القبر ميتا ، وفي الآخرة مبعوثا ؛ فسلم في أحواله كلها وهو قول الكلبي . ثم انقطع كلامه في المهد حتى بلغ مبلغ الغلمان . وقال قتادة : ذكر لنا أن عيسى - عليه السلام - رأته امرأة يحيي الموتى ، ويبرئ الأكمه والأبرص في سائر آياته فقالت : طوبى للبطن الذي حملك ، والثدي الذي أرضعك ؛ فقال لها عيسى - عليه السلام - : طوبى لمن تلا كتاب الله تعالى واتبع ما فيه وعمل به .

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.

وَبَرًّ‌ا بِوَالِدَتِي "and (He has made me) good to my mother." - 19:32. Here only the mother is mentioned and not both the parents. Hence it is implied that his birth was a miracle, being without a father. Such a discourse coming from an infant was a miracle by itself to prove his miraculous birth.

(Peace on me the day I was born) safety to me from Satan's touch when I was born, (and the day I die) and safety to me from the compression of the grave when I die, (and the day I shall be raised alive) when I am resurrected alive from the grave!