24. THE DESCRIPTION OF THE BIRTH OF ‘EESA(PBUH)
Allah, Most High, says, And mention in the Book (the Qur’an, O Muhammad, the story of) Maryam, when she withdrew in seclusion from her family to a place facing east. She placed a barrier (to screen herself) from them; then We sent to her Our Rooh (Angel Jibraeel), and he appeared before her in the form of a man in all respects. She said, “Verily! I seek refuge with the Most Beneficent (Allah) from you, if you are truly taqiyy.” He said, “I am only a Messenger from your Lord, to give you a pure boy.” She said, “How can I have a son, when no man has touched me, nor am I unchaste?” He said, “So your Lord said; (He said,) “That is easy for Me (Allah). And We will appoint him as a sign to mankind and a Mercy from Us (Allah), and it is a matter (already) decreed, (by Allah).” So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem). And the pains of childbirth drove her to the trunk of a date-palm. She said, “Would that I had died before this, and had been forgotten and out of sight!” Then he who was below her cried unto her, saying, “Grieve not! Your Lord has provided a water stream under you; and shake the trunk of the date-palm toward you, it will let fall fresh ripe-dates upon you. So eat and drink and be glad, and if you see any human being, say, “Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.” Then she brought him (the baby) to her people, carrying him. They said, “O, Mary! Indeed you have brought a thing fariyan. O sister of Haroon (Aaron)! Your father was not a man who used to commit adultery, nor was your mother an unchaste woman.” Then she pointed to him. They said, “How can we talk to one who is a child in the cradle?” He (‘Eesa) said, “Verily! I am a slave of Allah; He has given me the Scripture and made me a Prophet. And He has made me blessed wheresoever I may be, and He has enjoined on me salah (prayer) and zakah as long as I live. And dutiful to my mother, and made me not arrogant and unblessed. And salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” Such is ‘Eesa, son of Maryam. (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of Christians against Allah, by saying that ‘Eesa is the son of Allah). Glorified (and Exalted) be He (above all that they associate with Him). When He decrees a thing, He only says to it, “Be!” and it is. (‘Eesa said), “And verily Allah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path (Allah’s Religion of Islamic Monotheism which He did ordain for all of His Prophets).” (Soorah Maryam 19:16-37) (Tafseer At-Tabari) Then the sects differed (i.e. they differed regarding ‘Eesa), so woe unto the disbelievers (those who gave false witness by saying that ‘Eesa is the son of Allah) from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire).
Allah, Most High tells this story after the story of Zakariyya (Peace be upon him), which is like an introduction and a preparation before it.
We have already said that when Maryam’s mother pledged her to the service of Bait Al-Maqdis, her sister’s husband or her maternal aunt’s husband, Zakariyya (Peace be upon him), the Prophet of that time, became her guardian. He appointed for her a mihrab in which to worship, and that was a noble place in the Mosque, in which none could visit her except he. Allah also informed us that when she came of age, she devoted herself to worship and she was without equal at that time in all aspects of worship. That which caused Zakariyya (Peace be upon him) to envy her befell her and she was spoken to by the angels, who indicated to her that Allah had chosen her and that He would bestow on her a pure son, who would be a Noble Prophet, purified, venerated and aided by miracles. She was amazed at the idea that she might have a child without a father, because she was not married, nor was she among those who would marry. The angels informed her that Allah is Able to anything that He wills and that when he ordains a thing, He merely says to it, “Be!” and it is. On hearing this, she submitted to it and surrendered herself to Allah’s Command. She knew that in this there was a great trial for her, because people would speak about her due to it, for they would be unaware of the truth of the matter. She would simply judge by appearances without reflection or understanding. She only used to leave the Mosque when she was menstruating or in order to fulfill some essential need, such as drawing water or bringing food. One day, when she had left the Mosque to take care of her affairs, when she withdrew in seclusion (Soorah Maryam 19:17) she went alone to the eastern corner of Al-Aqsa Mosque and lo, Allah sent to her the Angel Jibraeel (Peace be upon him), the Trustworthy Spirit, and he appeared before her in the form of a man in all respects. (Soorah Maryam 19:17) When she saw him, She said, “Verily! I seek refuge with the Most Beneficent (Allah) from you, if you are truly taqiyy.” (Soorah Maryam 19:18)
Abul-‘Aliyah said, “I learned that taqiyy means the one who possesses intellect and understanding. This is a reply to those who claimed that among the Children of Isra’eel there was a man who was well known for his immorality and sinfulness and that his name was taqiyy, for this claim is false and baseless; indeed, it is ridiculous saying. He said, “I am only a Messenger from your Lord.” (Soorah Maryam 19:19) That is, the angel addressed her, saying, “I am only a Messenger from your Lord, not a human being and He has sent me to you.” “…to give you a pure boy.” (Soorah Maryam 19:19) That is, to give you news of a pure and righteous son. She said, “How can I have a son…” (Soorah Maryam 19:20) This means that Maryam was amazed at this. She said, “How can I have a son…” meaning: “In what way would a son be born to me…” “…when no man has touched me, nor am I unchaste?” (Soorah Maryam 19:20) That is, I have no husband and I am not a woman who commits sinful acts (i.e. unlawful sexual intercourse). He said, “So your Lord said; (He said,) “That is easy for Me (Allah).” (Soorah Maryam 19:21) That is, the angel responded to her amazement that she should have a son in such circumstances by saying, “So your Lord said” (Soorah Maryam 19:21) means He has promised that He will create from you a son, even though you have no husband and you are not among those who commit outrages. “That is easy for Me (Allah).” (Soorah Maryam 19:21) That is, it is an easy thing for Him to do, because He is Able to do all things.
And He, Most High, says, “And We will appoint him as a sign to mankind” (Soorah Maryam 19:21) means We will make his creation in these circumstances a proof for the completeness and perfection of Our Ability to create all kinds of things, for He, Most High, created Adam (Peace be upon him) without a male or a female and Eve from a male, without a female. And He created ‘Eesa (Peace be upon him) from a female, without a male. The rest of the mankind, He created from a male and a female.
And He, Most High, says, “…and a mercy from Us (Allah).” (Soorah Maryam 19:21) means through him We shall show Mercy to the slaves, by him calling them to Allah in his infachildhood and in his adult life, and in his middle age, asking them to worship Allah, Alone, without partners and to declare Him above taking a wife or having sons, or having partners or equals. “…and it is a matter (already) decreed, (by Allah).” (Soorah Maryam 19:21) It is possible that these words are part of Jibraeel’s dialogue with Maryam, i.e. he informed her that this matter was preordained by Allah’s Power and Will. Muhammad Ibn Ishaq gave this interpretation and Ibn Jareer At-Tabari preferred it, but it was not related by anyone besides Ibn Ishaq. And Allah knows better.
It is also possible that His Words: “…and it is a matter (already) decreed, (by Allah)” (Soorah Maryam 19:21) are an allusion to Jibraeel breathing into her, as He, Most High, says, Andv (the example of) Maryam, the daughter of ‘Imran, who guarded her chastity, so We blew into (her garment) through Our Spirit (i.e. Jibraeel) (Soorah At-Tahreem 66:12) So she conceived him. (Soorah Maryam 19:22) …and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem). (Soorah Maryam 19:22) This was because when Maryam (peace be upon her) conceived, she was unable to bear it, for she knew that many of the people would gossip about her situation. More than one of the Salaf, including Wahb Ibn Munabbih said that when the signs of pregnancy became obvious in her, among the first persons to notice it was a man from among the slaves of Banu Isra’eel, whose name was Yoosuf, son of Ya‘qoob, the carpenter. He was her maternal cousin and he expressed great amazement at her state. This was because he knew how religious, decent and devout she was, and yet in spite of this, he observed that she was pregnant when she had no husband. So one day, he confronted her, saying, “O, Maryam! Can there be cultivation without a seed being planted?” She said, “Yes, for who made the first cultivation grow?” Then he asked, “Then can a tree grow without water or rain?” She replied, “Yes, for who created the first tree?” Then he asked her, “Then can there be a son without a male (i.e. a father)?” She answered, “Yes, for verily, Allah created Adam without a male or a female.” He said, “Then tell me your news (i.e. how you came to be pregnant).” She said, “Verily, Allah gave me glad tidings. (Remember) when the angels said, “O Maryam! Verily, Allah gives you the glad tidings of a Word (“Be!” – and he was! i.e. ‘Eesa the son of Maryam) from Him, his name will be the Maseeh ‘Eesa, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. He will speak to the people in the cradle and in manhood, and he will be one of the righteous.” (Soorah Aal ‘Imran 3:45,46)And something like this has been narrated about Zakariyya (Peace be upon him), that he asked her and she answered him in the same way. And Allah knows better.
He, Most High, says, And the pains of childbirth drove her to the trunk of a date-palm. (Soorah Maryam 19:23) That is, her labor pains caused her to make for the trunk of a date-palm tree and this interpretation is substantiated by a Hadith narrated by An-Nasa’i, with a chain of narrators that is not objectionable (i.e. there are no weak narrators in it): It is reported on the authority of Anas (May Allah be pleased with him) in a marfoo‘ form and by Al-Baihaqi, with a chain of narrators that he declared to be authentic, on the authority of Shaddad Ibn Aws, which is also in a marfoo‘ form. According to this narration, this took place at Baitlahm (Bethlehem). And Allah knows best. She said, “Would that I had died before this, and had been forgotten and out of sight!” (Soorah Maryam 19:23) In this there is evidence that it is permissible to wish for death when afflicted by trial and tribulation. This is because she knew that the people would accuse her (of unlawful sexual intercourse) and they would not believe her. Instead they would accuse her of lying when she came to them with a son in her arms, in spite of the fact that she had been with them in performing acts of worship, religious rites and used to seclude herself in the Mosque. Because of this she wished that she might have died before this or that she had been “…forgotten and out of sight!” (Soorah Maryam 19:23) means that she had never been created at all. And He, Most High, says, Then he who was below her cried unto her. (Soorah Maryam 19:2) This was also recited as Then he called to her from below her. There are two opinions with regard to who the personal pronoun “he” refers to. One is that it refers to Jibraeel (Peace be upon him). This was said by Al-‘Awfi, who reported it on the authority of ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him). He said, “ ‘Eesa did not speak except in the presence of the people.” Sa‘eed Ibn Jubair concurred with this, as did ‘Amr Ibn Maimoon, Ad-Dahhak, As-Suddi and Qatadah. Mujahid, Al-Hasan, Ibn Zaid and Sa‘eed Ibn Jubair – according to another narration – said that it refers to her son, ‘Eesa (Peace be upon him). This was the preferred view of Ibn Jareer At-Tabari and it is authentic.
But the correct interpretation is the first one, based on the Words of Allah, Most High, “And shake the trunk of date-palm toward you, it will let fall fresh ripe-dates upon you.” (Soorah Maryam 19:25) So He mentions food and drink, which is why He says, “So eat and drink and be glad.” (Soorah Maryam 19:26). Then it was said that the trunk of the date-palm was dry. It was also said that the date-palm was bearing fruit. And Allah knows better. It is possible that it was a date-palm, but that it was not bearing fruit at that time, because the time of his birth was in the winter – and that is not the time when date-palms bear fruit. This might be understood from the Words of Allah, Most High, as being a Grace (from Allah): it will let fall fresh ripe-dates upon you.” (Soorah Maryam 19:26) ‘Amr Ibn Maimoon said, “There is nothing better for the woman in childbirth than dried dates and fresh dates.” Then he recited this Verse. And He, Most High, says, “…and if you see any human being, say, “Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.” (Soorah Maryam 19:26) That is, if you see any person, say to him, by mute expression and sign, “Verily! I have vowed a fast unto the Most Beneficent (Allah).” (Soorah Maryam 19:26) That is, I have vowed to remain silent; according to Qatadah, As-Suddi and Ibn Aslam, it was a part of their religious law that when a person fasted, he would refrain from speaking and from eating. This is proven by the Words of Allah: “…so I shall not speak to any human being this day.” (Soorah Maryam 19:26) But in our religious law, it is disliked for the fasting person to remain silent from morning till night.
And He, Most High, says, Then she brought him (the baby) to her people, carrying him. They said, “O Mary! Indeed you have brought a thing fariyan. O sister of Haroon! Your father was not a man who used to commit adultery, nor was your mother was an unchaste woman.” (Soorah Maryam 19:27,28)
What is meant is that when they saw her carrying her son, They said, “O Mary! Indeed you have brought a thing fariyan.” (Soorah Maryam 19:27) The word fariyah means a shocking and terrible deed or statement. Then they said, “O sister of Haroon (Aaron)!” (Soorah Maryam 19:28) It was said that they compared her to one of the devout men of their time, whom she sought to surpass in worship and that his name was Haroon. It was also said that they compared her with an adulterous man of their time, whose name was Haroon. This was said by Sa‘eed Ibn Jubair. It was also said that they were referring to Haroon (Peace be upon him), the brother of Moosa (Peace be upon him), and that they were comparing her to him because of her devoutness in worship.
And Imam Ahmad narrated on the authority of Al-Mugheerah Ibn Shu‘bah that he said, “The Messenger of Allah (Peace and Blessings of Allah be upon him) sent me to Najran and they said, “You read: “O sister of Haroon…” (i.e. Maryam) in the Qur’an, whereas Moosa was born much before ‘Eesa.” When I came back to the Messenger of Allah (Peace and Blessings of Allah be upon him), I asked him about that, whereupon he said, “Did you not inform them that they (the people of former times) used to be named after the Prophets and righteous people who had gone before them?”
What is meant by this is that they (Maryam’s people) said, “O sister of Haroon!” (Soorah Maryam 19:28) and the Hadith has prove that she had a brother in lineage whose name was Haroon, and that he was well-known for his devoutness, his righteousness and his charitable deeds, which is why they said, “Your father was not a man who used to commit adultery, nor was your mother an unchaste woman” (Soorah Maryam 19:28) means you are not from a family who possessed these evil traits, nor were your parents or your brother ever accused of committing such major sins. Then she pointed to him (Soorah Maryam 19:29) meaning: address him and speak to him, because your answer is his responsibility and that which you seek you may hear from him. When she indicated the baby, those among them who were arrogant and nasty said, “How can we talk to one who is a child in the cradle?” (Soorah Maryam 19:29) That is, how can you refer us for an answer to a small baby, who is unable to speak, and is a suckling infant in his crib, unable to distinguish between pure milk, unadulterated by water – and buttermilk. And by this suggestion of yours you are merely mocking, ridiculing and belittling us. You are also making light of us, when you do not answer us in words; instead, you refer us for an answer to a child in his crib. At this point, He (‘Eesa) said, “Verily! I am a slave of Allah; He has given me the Scripture and made me a Prophet. And He has made me blessed wheresoever I may be, and He has enjoined on me salah (prayer) and zakah as long as I live.” (Soorah Maryam 19:30,31) These were the first words uttered by ‘Eesa, the son of Maryam (Peace be upon him), and the very first words he spoke were: “Verily! I am a slave of Allah.” (Soorah Maryam 19:30) – in which he acknowledged that he worships his Lord and that Allah is his Lord, and so he declared himself to be innocent what the unjust people attribute to him, i.e. that he is the son of Allah. Rather, he is His slave and His Messenger, and the son of his people. Then he declared his mother innocent of what the ignorant folk attributed to her and accused her of, saying, “He has given me the Scripture and made me a Prophet.” (Soorah Maryam 19:30), for Allah does not give Prophethood to one who is as they claim, may Allah curse them and disgrace them. He, Most High, says, And because of their (the Jews’) disbelief and (their) uttering against Maryam a grave false charge… (Soorah An-Nisa’ 4:156) This was that a group from among the Jews at that time said, “She became pregnant with him due to having committed unlawful sexual intercourse during the time of her menses,’ ‘ may Allah curse them. So Allah declared her innocent of that and informed us that she was honest and upright and that He had taken her child as a Prophet sent by Him, one of the Ulul-‘Azm, the five greatest Prophets. This is why He says, “And He has made me blessed wheresoever I may be.” (Soorah Maryam 19:31) This is because wherever he was, he used to call the people to the worship of Allah, Alone, without partners and deny the imperfection or deficiency which is implicit in the claim that He had taken a son or a consort. Far above that is He. “…and He has enjoined on me salah (prayer) and zakah as long as I live.” (Soorah Maryam 19:31). This is the obligation of slaves (of Allah), to fulfill the rights of the Almighty, Most Praiseworthy, to offer prayers and to do good to His creatures, through zakah. The word zakah includes the purification of souls from mean, despicable traits and the purification of wealth, by giving to all kinds of needy folk, offering hospitality to guests, providing for wives, slaves and kinfolk, and all acts of obedience (to Allah) and deeds through which one seeks closeness to Him. Then He says, “And dutiful to my mother, and made me not arrogant and unblessed.” (Soorah Maryam 19:32) That is, He has made me dutiful to my mother. This He did by confirming her rights upon him, for he had no parent except her. So Glorified be He Who created all things, showered His Benevolence on them and offered every soul its true guidance. “…and made me not arrogant and unblessed” (Soorah Maryam 19:32) means I am neither rude nor impolite and no words or deeds that contradict Allah’s Commands or the obligation to obey Him ever emanate from me.
Then Allah, Most High, related his true story, made clear his situation and fully explained it, saying, Such is ‘Eesa, son of Maryam. (It is) a statement of truth, about which they doubt (or dispute). It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of Christians against Allah, by saying that ‘Eesa is the son of Allah). Glorified be He (and Exalted above all that they associate with Him). When He decrees a thing, He only says to it, “Be!” and it is. (Soorah Maryam 19:34,35), as He, Most High, says in Soorah Aal ‘Imran, after relating his story and his situation: This is (what We recite to you, O Muhammad) of the Verses and the Wise Reminder (i.e. the Qur’an). Verily, the likeness of ‘Eesa before Allah is the likeness of Adam. He created him from dust, then (He) said to him, “Be!” – and he was. (This is) the truth from your Lord, so be not of those who doubt. Then whoever disputes with you concerning him (‘Eesa) after (all this) knowledge that has come to you, (i.e. ‘Eesa being a slave of Allah, and having no share in Divinity) say, (O Muhammad), “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” Verily! This is the true narrative (about the story of ‘Eesa), and La ilaha ill-Allah (none has the right to be worshipped but Allah, the One and the Only True God, Who has neither a wife nor a son). And indeed, Allah is the Almighty, Most Wise. And if they turn away (and do not accept these true proofs and evidences), then surely, Allah is Most Aware of those who do mischief. (Soorah Aal ‘Imran 3:58-63)
What is meant is that when Allah, Most High, made clear the situation of the Maseeh (Peace be upon him), He said to His Messenger (Peace and Blessings of Allah be upon him), “Such is ‘Eesa, son of Maryam. (It is) a statement of truth, about which they doubt (or dispute). (Soorah Maryam 19:34) That is, that he is a created slave, born of a woman from among Allah’s slaves, which is why He says, “It befits not (the Majesty of) Allah that He should beget a son (this refers to the slander of Christians against Allah, by saying that ‘Eesa is the son of Allah). Glorified be He (and Exalted above all that they associate with Him). When He decrees a thing, He only says to it, “Be!” and it is. (Soorah Maryam 19:35) That is, nothing is impossible for Him, nothing troubles Him and nothing, for He is Omnipotent and the Doer of whatever He wills. “Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is!” (Soorah Ya Seen 36:82) And as for His Saying: “Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the Straight Path” (Soorah Aal ‘Imran 3:51) it is the completion of ‘Eesa’s speech to them in the cradle, in which he informed them that Allah is their Lord, the God Whom he worshipped and the God Whom they were obliged to worship and that it was the Straight Path. He, Most High, says, Then the sects differed (i.e. regarding ‘Eesa), so woe unto the disbelievers (those who gave false witness by saying that ‘Eesa is the son of Allah) from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire). (Soorah Maryam 19:37) That is, the people of that time and those after them differed regarding him. Among the Jews there were those who claimed that he was the illegitimate son of an adulteress and persisted in their disbelief and obstinacy. Another group went to the other extreme and claimed that he is the son of Allah. But the true Believers said that he is Allah’s slave and His Messenger, the son of his nation and Allah’s Word, which He bestowed on Maryam, and a spirit created by Him. These people are the saved ones, who will be rewarded (by Allah) and they are supported and helped (by Him). And those who contradicted them in any of these things are disbelievers, they are astray and they are ignorant. And Allah has warned them (of the punishment that awaits them) in His Words: So woe unto the disbelievers (those who gave false witness by saying that ‘Eesa is the son of Allah) from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire). (Soorah Maryam 19:37)
And Al-Bukhari narrated on the authority of ‘Ubadah Ibn As-Samit, who reported from the Prophet (Peace and Blessings of Allah be upon him) that he said, “Whoever bore witness that none has the right to be worshipped but Allah, Alone, Who has no partners, that Muhammad is His slave and His Messenger, and that ‘Eesa is Allah’s slave and His Messenger and His Word, which He bestowed on Maryam and a Spirit created by Him, that Paradise is true and Hell is true, Allah will admit him into Paradise with the deeds which he had done even if those deeds were few.” (Junadah, the sub-narrator said, “ ‘Ubadah added, “Such a person can enter Paradise through any of its eight gates he likes.”)
By Ibn Katheer
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