The Family of Imran, The House of Imran — Verse 48

The Description of `Isa and the Miracles He Performed Allah states that the good news brought to Maryam about `Isa was even better because Allah would teach him, الْكِتَـبَ وَالْحِكْمَةَ (the Book and Al-Hikmah). It appears that the `Book' the Ayah mentioned here refers to writing. We explained the meaning of Al-Hikmah in the Tafsir of Surat Al-Baqarah. التَّوْرَاةَ وَالإِنجِيلَ (the Tawrah and the Injil). The Tawrah is the Book that Allah sent down to Musa, son of `Imran, while the Injil is what Allah sent down to `Isa, son of Maryam, peace be upon them, and `Isa memorized both Books. Allah's statement, وَرَسُولاً إِلَى بَنِى إِسْرَءِيلَ (And will make him a Messenger to the Children of Israel) means, that Allah will send `Isa as a Messenger to the Children of Israel, proclaiming to them, أَنِّى قَدْ جِئْتُكُمْ بِآيَةٍ مِّن رَّبِّكُمْ أَنِى أَخْلُقُ لَكُمْ مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ (I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's leave). These are the miracles that `Isa performed; he used to make the shape of a bird from clay and blow into it, and it became a bird by Allah's leave. Allah made this a miracle for `Isa to testify that He had sent him. وَأُبْرِىءُ الاٌّكْمَهَ (And I heal him who is Akmah) meaning, `a person who was born blind,' which perfects this miracle and makes the challenge more daring. وَالاٌّبْرَصَ (And the leper) which is a known disease, وَأُحْىِ الْمَوْتَى بِإِذْنِ اللَّهِ (And I bring the dead to life by Allah's leave). Many scholars stated that Allah sent every Prophet with a miracle suitable to his time. For instance, in the time of Musa, magic was the trade of the time, and magicians held a high position. So Allah sent Musa with a miracle that captured the eyes and bewildered every magician. When the magicians realized that Musa's miracle came from the Almighty, Most Great, they embraced Islam and became pious believers. As for `Isa, he was sent during a time when medicine and knowledge in physics were advancing. `Isa brought them the types of miracles that could not be performed, except by one sent by Allah. How can any physician bring life to clay, cure blindness and leprosy and bring back to life those entrapped in the grave Muhammad ﷺ was sent during the time of eloquent people and proficient poets. He brought them a Book from Allah; if mankind and the Jinn tried to imitate ten chapters, or even one chapter of it, they will utterly fail in this task, even if they tried to do it by collective cooperation. This is because the Qur'an is the Word of Allah and is nothing like that of the creatures. `Isa's statement, وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ (And I inform you of what you eat, and what you store in your houses) means, I tell you about what one of you has just eaten and what he is keeping in his house for tomorrow. إِنَّ فِى ذَلِكَ (Surely, therein), all these miracles, لأَيَةً لَّكُمْ (is a sign for you) testifying to the truth of what I was sent to you with, إِن كُنتُم مُّؤْمِنِينَوَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ (If you believe. And I have come confirming that which was before me of the Tawrah,) affirming the Tawrah and upholding it, وَلاٌّحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ (and to make lawful to you part of what was forbidden to you.) This part of the Ayah indicates that `Isa abrogated some of the Laws of the Tawrah and informed the Jews of the truth regarding some issues that they used to dispute about. In another Ayah; وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ (And in order to make clear to you some of the (points) in which you differ) 43:63. `Isa said next, وَجِئْتُكُمْ بِأَيَةٍ مِّن رَّبِّكُمْ (And I have come to you with a proof from your Lord.) "Containing affirmation and evidence to the truth of what I am conveying to you." فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ (So have Taqwa of Allah and obey me. Truly, Allah is my Lord and your Lord, so worship Him (Alone).) for I and you are equal in our servitude, submission and humbleness to Him, هَـذَا صِرَطٌ مُّسْتَقِيمٌ (This is the straight path.)

And We will teach him read nu‘allimuhu or yu‘allimuhu ‘He will teach him’ the Book that is script wisdom and the Torah and the Gospel.

And He will teach him the Book, the wisdom, the Torah, and the Gospel. Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, “Surely I am the servant of God” [19:30]. In other words, it is not as the Christians say. Rather, “I am the servant of God, created by Him, and He is my Lord.” It is also a rejection of those who criticized his mother: “O sister of Aaron! Your father was not a man of ugliness” [19:28]. The Lord of the Worlds declared her in- nocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, “And the birth pangs took her to the trunk of a date palm” [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightful due would become incumbent for her. Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, “Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith” [11:36]. It was in keeping with this address that he supplicated, “My Lord, leave no disbeliever dwelling on the earth” [71:26], and God did that.

And He will teach him the Book, the wisdom, the Torah, and the Gospel. Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, “Surely I am the servant of God” [19:30]. In other words, it is not as the Christians say. Rather, “I am the servant of God, created by Him, and He is my Lord.” It is also a rejection of those who criticized his mother: “O sister of Aaron! Your father was not a man of ugliness” [19:28]. The Lord of the Worlds declared her in- nocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, “And the birth pangs took her to the trunk of a date palm” [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightful due would become incumbent for her. Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, “Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith” [11:36]. It was in keeping with this address that he supplicated, “My Lord, leave no disbeliever dwelling on the earth” [71:26], and God did that.

And He will teach him the Book, the wisdom, the Torah, and the Gospel. Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, “Surely I am the servant of God” [19:30]. In other words, it is not as the Christians say. Rather, “I am the servant of God, created by Him, and He is my Lord.” It is also a rejection of those who criticized his mother: “O sister of Aaron! Your father was not a man of ugliness” [19:28]. The Lord of the Worlds declared her in- nocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, “And the birth pangs took her to the trunk of a date palm” [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightful due would become incumbent for her. Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, “Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith” [11:36]. It was in keeping with this address that he supplicated, “My Lord, leave no disbeliever dwelling on the earth” [71:26], and God did that.

And He will teach him the Book, the wisdom, the Torah, and the Gospel. Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, “Surely I am the servant of God” [19:30]. In other words, it is not as the Christians say. Rather, “I am the servant of God, created by Him, and He is my Lord.” It is also a rejection of those who criticized his mother: “O sister of Aaron! Your father was not a man of ugliness” [19:28]. The Lord of the Worlds declared her in- nocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, “And the birth pangs took her to the trunk of a date palm” [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightful due would become incumbent for her. Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, “Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith” [11:36]. It was in keeping with this address that he supplicated, “My Lord, leave no disbeliever dwelling on the earth” [71:26], and God did that.

And He will teach him the Book, the wisdom, the Torah, and the Gospel.Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, �Surely I am the servant of God� [19:30]. In other words, it is not as the Christians say. Rather, �I am the servant of God, created by Him, and He is my Lord.� It is also a rejection of those who criticized his mother: �O sister of Aaron! Your father was not a man of ugliness� [19:28]. The Lord of the Worlds declared her in- nocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, �And the birth pangs took her to the trunk of a date palm� [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightfuldue would become incumbent for her.Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, �Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith� [11:36]. It was in keeping with this address that he supplicated, �My Lord, leave no disbeliever dwelling on the earth� [71:26], and God did that.

ويعلمه الكتابة، والسداد في القول والفعل، والتوراة التي أوحاها الله إلى موسى عليه السلام، والإنجيل الذي أنزل الله عليه.

يقول تعالى مخبرا عن تمام بشارة الملائكة لمريم بابنها عيسى عليه السلام: إن الله "يعلمه الكتاب والحكمة" الظاهر المراد بالكتاب ههنا الكتابة والحكمة تقدم تفسيرها في سورة البقرة والتوراة والإنجيل: فالتوراة الكتاب الذي نزل على موسى بن عمران والإنجيل الذي أنزل على عيسى ابن مريم عليهما السلام. وقد كان عيسى عليه السلام يحفظ هذا وهذا.

ثم واصل القرآن حديثه عن صفات عيسى - عليه السلام - وعن معجزاته فقال - تعالى : { وَيُعَلِّمُهُ الكتاب . . . } .فأنت ترى فى هذه الآيات الكريمة بيانا حكيما عن طبيعة رسالة عيسى - عليه السلام - وعن معجزاته التى أكرمه الله - تعالى - بها .وقوله - تعالى - : { وَيُعَلِّمُهُ الكتاب والحكمة والتوراة والإنجيل } معطوف على ( يُبَشِّرُكِ ) أى : يا مريم إن الله يبشرك بكلمة منه . . . وإن الله يعلم ذلك المولود - المعبر عنه بالكلمة - الكتاب ، وقرأ بعضهم ونعلمه الكتاب . . وعلى هذه القراءة تكون هذه الجملة معمولة لقوله محذوف من كلام الملائكة أى ويقول الله - تعالى - ونعلمه . . وتكون فى المعنى معطوفة على الحال وهى قوله " وجيها " فكأنه قال : وجيها ومعلماً .وعلى كلتا القراءتين يجوز أن تكون الجملة المستأنفة سيقت تطييبا لقلب مريم ، وإراحة لما أهمها من خوف الملامة حين علمت أنها تلد من غير أن يمسها بشر .ولقد حكى القرآن عنها فى سورة مريم قولها بتحسر وألم عندما جاءها المخاض { ياليتني مِتُّ قَبْلَ هذا وَكُنتُ نَسْياً مَّنسِيّاً } والمراد بالكتاب الكتابة والخط ، فإن عيسى - عليه السلام - قد بعثه الله - تعالى - فى أمة ارتقت فيها ألوان العلم والمعرفة فأكرمه الله بأن جعله يفوق غيره فى هذه النواحى . وقيل المراد بالكتاب جنس الكتب الإلهية .قال الفخر الرازى : " والأقرب عندى أن يقال : المراد من الكتاب تعليم الخط والكتابة . ثم المراد بالحكمة تعليم العلوم وتهذيب الأخلاق ، لأن كمال الإنسان فى أن يعرف الحق لذاته والخير لأجل العمل به ، ومجموعهما هو المسمى بالحكمة ، ثم بعد أن صار عالما بالخط والكتابة ومحيطاً بالعلوم العقلية والشرعية يعمله التوراة . وإنما أخر تعليم التوراة عن تعليم الخط والحكمة ، لأن التوراة كتاب إلهى فيه أسرار عظيمة والإنسان ما لم يتعلم العلوم الكثيرة لا يمكنه أن يخوض فى البحث عن أسرار الكتب الإلهية . ثم قال فى المرتبة الرابعة والإنجيل . وإنما أخر ذكر الإنجيل عن التوراة لأن من تعلم الخط ، ثم تعلم علوم الحق ، ثم أحاط بأسرار الكتاب الذى نزل على من قبله من الأبنياء فقد عظمت درجته في العلم فإذا أنزل الله عليه بعد ذلك كتابا آخر وأوقفه على أسراره فذلك هو العناية القصوى والمرتبة العليا في العلم والفهم والإحاطة بالأسرار العقلية والشرعية ، والاطلاع على الحكم العلوية والسفلية " .

القول في تأويل قوله : وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنْجِيلَ (48)قال أبو جعفر: اختلفت القرأةُ في قراءة ذلك.فقرأته عامة قرأة الحجاز والمدينة وبعض قرأة الكوفيين: (وَيُعلِّمُهُ) بالياء، ردًّا على قوله: كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ،" وَيُعَلِّمُهُ الْكِتَابَ "، فألحقوا الخبرَ في قوله: " ويعلمه "، بنظير الخبر في قوله: يَخْلُقُ مَا يَشَاءُ ، وقوله: فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ .* * *وقرأ ذلك عامة قرأة الكوفيين وبعض البصريين: (وَنُعَلِّمُهُ) بالنون، عطفًا به على قوله: نُوحِيهِ إِلَيْكَ ، كأنه قال: ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ونعلمه الكتاب ". وقالوا: ما بعد نُوحِيهِ في صلته إلى قوله: كُنْ فَيَكُونُ ، ثم عطف بقوله: " ونعلمه " عليه.* * *قال أبو جعفر: والصواب من القول في ذلك عندنا أنهما قراءتان مختلفتان، غير مختلفتي المعاني، فبأيتهما قرأ القارئ فهو مصيب الصوابَ في ذلك، لاتفاق معنى القراءتين، في أنه خبر عن الله بأنّه يعلم عيسى الكتاب، وما ذكر أنه يعلمه.* * *وهذا ابتداء خبر من الله عز وجل لمريم ما هو فاعلٌ بالولد الذي بشَّرها به من الكرامة ورفعة المنـزلة والفضيلة، فقال: كذلك الله يخلق منك ولدًا، من غير فحل ولا بعل، فيعلمه الكتاب، وهو الخطّ الذي يخطه بيده = والحكمة، وهي السنة التي يُوحيها إليه في غير كتاب = والتوراة، وهي التوراة التي أنـزلت على موسى، كانت فيهم من عهد موسى = والإنجيل، إنجيل عيسى ولم يكن قبله، ولكن الله أخبر مريمَ قبل خلق عيسى أنه مُوحيه إليه.وإنما أخبرها بذلك فسَّماه لها، لأنها قد كانت علمت فيما نـزل من الكتب أن الله باعثٌ نبيًا، يوحى إليه كتابًا اسمه الإنجيل، فأخبرها الله عز وجل أن ذلك النبي صلى الله عليه وسلم الذي سَمعت بصفته الذي وعد أنبياءه من قبل أنه منـزل عليه الكتاب الذي يسمى إنجيلا هو الولد الذي وهبه لها وبشَّرها به.* * *وبنحو ما قلنا في ذلك قال جماعة من أهل التأويل.ذكر من قال ذلك:7080 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج قال، قال ابن جريج: " ونعلمه الكتاب "، قال: بيده.7081 - حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة: " ونعلمه الكتاب والحكمة "، قال: الحكمة السنة.7082 - حدثنا المثنى قال، حدثنا إسحاق قال، حدثنا عبد الله بن أبي جعفر، عن أبيه، عن قتادة في قوله: " ونعلمه الكتاب والحكمة والتوراة والإنجيل "، قال: " الحكمة " السنة =" والتوراة والإنجيل "، قال: كان عيسى يقرأ التوراةَ والإنجيل.7083 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج: " ونعلمه الكتاب والحكمة "، قال: الحكمة السنة.7084 - حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق، عن محمد بن جعفر بن الزبير قال: أخبرها - يعني أخبر الله مريم - ما يريد به فقال: " ويعلمه الكتاب والحكمة والتوراة " التي كانت فيهم من عهد موسى =" والإنجيل "، كتابًا آخر أحدثه إليه لم يكن عندهم علمه، إلا ذِكرُه أنه كائن من الأنبياء قبله. (16)-----------------------------الهوامش :(16) الأثر: 7084- سيرة ابن هشام 2: 230 ، من تمام الآثار التي آخرها رقم: 7079. وفي ابن هشام: "لم يكن عندهم إلا ذكره أنه كائن من الأنبياء بعده" ، أسقط"علمه" ومكان"قبله""بعده" ، والصواب فيها نص الطبري في روايته عن ابن إسحاق.

قوله تعالى : ( ويعلمه الكتاب ) قرأ أهل المدينة وعاصم ويعقوب بالياء لقوله تعالى : ( كذلك الله يخلق ما يشاء ) وقيل : رده على قوله : ( إن الله يبشرك ) ( ويعلمه ) وقرأ الآخرون بالنون على التعظيم كقوله تعالى : ( ذلك من أنباء الغيب نوحيه إليك ) قوله : ( الكتاب ) أي الكتابة والخط ( والحكمة ) العلم والفقه ( والتوراة والإنجيل ) علمه الله التوراة والإنجيل

جملة { ويعلّمه } معطوفة على جملة { ويكلّم الناس في المهد } [ آل عمران : 46 ] بعد انتهاء الاعتراض .وقرأ نافع ، وعاصم : ويُعلّمه بالتحتِية أي يعلّمه اللَّهُ . وقرأه الباقون بنُون العظمة ، على الالتفات .والكتاب مراد به الكتاب المعهود . وعطفُ التوراة تمهيد لعطف الإنجيل ويجوز أن يكون الكتاب بمعنى الكتابة وتقدم الكلام على التوراة والإنجيل في أول السورة .

ثم أخبر تعالى عن منته العظيمة على عبده ورسوله عيسى عليه السلام، فقال { ويعلمه الكتاب } يحتمل أن يكون المراد جنس الكتاب، فيكون ذكر التوراة والإنجيل تخصيصا لهما، لشرفهما وفضلهما واحتوائهما على الأحكام والشرائع التي يحكم بها أنبياء بني إسرائيل والتعليم، لذلك يدخل فيه تعليم ألفاظه ومعانيه، ويحتمل أن يكون المراد بقوله { ويعلمه الكتاب } أي: الكتابة، لأن الكتابة من أعظم نعم الله على عباده ولهذا امتن تعالى على عباده بتعليمهم بالقلم في أول سورة أنزلها فقال { اقرأ باسم ربك الذي خلق خلق الإنسان من علق اقرأ وربك الأكرم الذي علم بالقلم } والمراد بالحكمة معرفة أسرار الشرع، ووضع الأشياء مواضعها، فيكون ذلك امتنانا على عيسى عليه السلام بتعليمه الكتابة والعلم والحكمة، وهذا هو الكمال للإنسان في نفسه.

قوله تعالى : ويعلمه الكتاب والحكمة والتوراة والإنجيلقوله تعالى : ويعلمه الكتاب والحكمة والتوراة والإنجيل قال ابن جريج : الكتاب الكتابة والخط . وقيل : هو كتاب غير التوراة والإنجيل علمه الله عيسى عليه السلام .

The Jews were chosen by God for the special mission of being the bearers of divine guidance so that, along with following the path of God, they should also communicate this guidance to others. But the rot set in in the Jews in later times. Then a time came when they were no longer worthy of being the bearers of divine guidance. God then took away this trust from them and gave it to the other branch of Abraham’s dynasty, the Banu Isma‘il. Before the enforcement of this decree, it was necessary to prove to them that they were no longer to be trusted. Jesus Christ was sent by God for this purpose. His extraordinary birth and his performance of extraordinary miracles were meant to convince the Jews of his messengership (i.e. that he had been sent by God) and that he was speaking on behalf of God.

1. Verse 48 recounts the august virtues of Sayyidna ` Isa (علیہ السلام) who would be born blessed with the honour of learning from Allah: Scriptures, Wisdom and specially the توراۃ Torah and the اِنجیل Injil; and that he will be sent as a Messenger of Allah to all of the Children of Isra` il. 2. The message he will carry to them will be his argument in favour of his prophethood. In order that they believe, enumerated in verse 49, there are four signs or miracles that he would perform, being enough for willing believers. 3. Verse 50 says that Sayyidna ` Isa (علیہ السلام) will declare that he has come to confirm Torah which was revealed before his coming and to make lawful what remained unlawful for them in the law of Moses. This means that the unlawfulness of some things in the earlier code would stand abrogated by the new one, (that of Sayyidna ` Isa علیہ السلام) whose station of prophethood was the conclusive argument for that claim of abrogation. The proof of his truth were the signs from their Lord. 4. Once his prophethood is established, verse 51 states that Sayyidna ` Isa (علیہ السلام) will ask them to beware of any contravention of Divine commandments, fear Allah, and follow his teachings in matters of religion which, in a nutshell, are that 'Allah is my Lord and your Lord' (the ultimate in belief) and 'Worship Him' (the ultimate in deeds). This, then, is the straight path which helps perfect the ideal combination of beliefs and deeds, leads to the way of salvation and is the source of communion with Allah. Ruling: Making the shape of a bird was the making of a picture, something permitted in that Shari` ah. In our Shari'ah, its permissibility was abrogated.

(And He will teach him the Scripture) the Scriptures of [past] prophets; as it is said: writing (and wisdom) the lawful and the prohibited; as it said this means: the wisdom of the prophets who preceded him, (and the Torah) in the womb of his mother (and the Gospel) after he came out of his mother's womb.