24. Allah follows up the story of Yahya’s miraculous birth with that of Jesus Christ to impress on the Christians that a miraculous birth was nothing new in the family of `Imran (Au.).

25. Bayhaqi, Ibn `Asakir and Hakim, who declared it Sahih, report that according to Ibn Mas`ud and Ibn `Abbas, it was the need to cleanse herself after menstruation that had driven Maryam to a spot toward the east (Shawkani).

26. That is, Jibril (Ibn Jarir from the Companions and Followers). A possible explanation as to why he was called “Our Spirit” is that he happens to be very close to Allah (Zamakhshari).

27. Why did she have to say that she was not an adulteress? Imam Razi (and Qurtubi) answer that one possibility is that when she said, “No man has touched me,” she meant “I am not married.” Accordingly, she had to add that neither is she an adulteress.

28. Both the believing, as well as non-believing classes have wondered how a woman could conceive without a male. The non-believing class has an excuse. But what excuse the religious class – Jews – could have? Do they not believe that Adam was created without a male and female? Hawwa from a male? And wasn’t Yahya, an Israeli Prophet whose mother was barren and father decrepit, the result of a miraculous conception? As for the non-believing class, at least by our times they have no excuse for their skepticism. There are several species of reptiles that conceive without a male. Recently scientists were amazed to discover that a female shark became pregnant in a pool that had only females. The said shark had been brought in at a time she was a baby and had all her life lived among females alone. Allah has power over all things is a refrain little believed in (Au.).

29. Wahab b. Munabbih has said that when Maryam had conceived `Isa and the signs of pregnancy began to show, she retired to Bayt al-Lahm (Bethlehem) in order to be away from the eyes of the people. And Majid points out that it could as well have been another obscure little village of the same name, now some 7 km from Nazareth.

Pregnancy itself might not have been visible until late months. Some women are reported to have carried without they themselves knowing for as many as eight months (Au.).

30. Another possible connotation that the textual “aja’aha” suggest is that the birth pangs took her by surprise at the palm-tree (Qurtubi, Shawkani).

31. Zamakhshari writes that linguistically “nasyu” is something too insignificant to be remembered.

32. Probably she was at a somewhat raised spot (Au.). Ibn `Abbas, `Amr b. Maymun, `Alqamah, Dahhak and others have said that it was Jibril who called out to her from below her. Nevertheless, Mujahid, Hasan, Wahab b. Munabbih, Sa`id b. Jubayr and others have thought that it was the new born child `Isa who called her (Ibn Jarir). The textual term “sariyy” in any case refers also to a great, noble man. Hasan has said, “`Isa ibn Maryam was a sariyy” among men (Qurtubi).

33. The stem of a palm-tree is not something that can be shaken easily, especially by a woman, weakened by childbirth. Scholars have pointed out the importance of adopting means towards material ends. Although, dates could drop down by themselves, Maryam was required to shake the heavy trunk, to the best of her strength and not sit fingers crossed, waiting for Allah’s help to descend (based on Qurtubi).

34. While some of the Salaf have interpreted the word “sawm” as meaning “samt” (silence, i.e., “a vow of silence”) others have said that some kinds of Jewish fasts required abstention from talk also – except for words of remembrance, (or a short sentence if need be). But others have said that Maryam was to inform of her fast through signs and tokens (Ibn Jarir and others). As for Islamic fasts, Qurtubi adds, it is only indecent talk that is prohibited.

It is said that once Abu Bakr passed by a woman. They said she had vowed that she would not speak to anyone. He said, “Islam has annulled all that” (Alusi).

35. Several of the Salaf have made it clear that the said Harun was not Musa’s brother. A few have said that all those devoted to Allah referred to themselves as Harun. In fact, Mughira ibn Sho`ba reports the following: “The Prophet sent me to Najran (a Christian area). They asked me, ‘Don’t you read (in the Qur’an), “O sister of Harun?’” I said yes. They said, ‘But you know that many generations have been there between `Isa and Musa!’ I said nothing and asked the Prophet when I returned. He said, ‘Why did you not tell them that they used to adopt the names of their prophets and righteous men?” (Ibn Jarir). The hadith is in Muslim and Tirmidhi (Qurtubi). Qatadah has said that at any time there used to be thousands among them called Harun (Alusi).

Asad comments: “In ancient Semitic usage, a person’s name was often linked with that of a renowned ancestor or founder of the tribal line. Thus, for instance, a man of the tribe of Banu Tamim was sometimes addressed as ‘son of Tamim’ or ‘brother of Tamim.’ Since Mary belonged to the priestly caste, and hence descended from Aaron, the brother of Moses, she was called a ‘sister of Aaron’ (in the same way as her cousin Elisabeth, the wife of Zachariah, is spoken of in Luke i, 5, as one ‘of the daughters of Aaron.’”

A fuller account of Asad’s quote from Luke is as follows: “In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”

In fact, Shabbir reminds us, the Qur’an itself has a similar usage. It referred to Hud (asws) as (46: 21) “`Ad’s brother” although `Ad was the great grand progenitor of Hud.

36. The words, “She pointed to him,” also give us to believe that all the while Maryam was speaking them in signs and tokens (Qurtubi).

37. That is, it has been predestined that I should be a prophet and receive a Book. This is how `Ikrimah has explained this verse (Ibn Jarir).

38. Mujahid and Sufyan have explained “mubarak” as “mu`allim”. That is, someone who will preach the good word wherever he happened to be. Another connotation is: beneficent (Ibn Jarir and others).

39. This verse, as well as several others of this kind, tells us that Prayers, charity and kindness toward the parents have been elements of all revealed religions (Qurtubi).

Readers of the New Testament can be very surprised by Jesus’ behavior towards his mother. Majid throws light on this important aspect of the meaning held in the verse: “This refutes and contradicts the position implied in various passages of the NT that the attitude of Jesus towards his mother was cold and indifferent. See Mt. 12: 46-50; Mk. 3: 31-35; Lk. 8: 19-21.

40. People have always been in grave doubts regarding `Isa ibn Maryam and have, therefore, disputed between themselves. Some said, like the Jews, that he was a magician, a soothsayer and an illegitimate child. The Talmud consigns him to Hell, along with dogs. Others said, he was a Son of God; yet others that he was God himself; a few that he was one of a Trinity of gods. It was only a handful who believed in Christ’s own claim which can be found in today’s Gospels also that he was no more than a Messenger of Allah (Ibn Jarir with some additions).

Some scholars have noted however, says Qurtubi, that it was only once that `Isa ibn Maryam spoke in infancy. Once Maryam’s chastity was established, he grew up as a normal child. Ibn `Abbas has said that his mother and Yusuf the carpenter took him away to Egypt fearing attempt on his life. They brought him back after 12 years, (and, to be sure, he immediately started preaching and making evoking enmity: Au.).

Mawdudi’s comment touches on another aspect, “The thrust of the argument so far clearly reveals that the Christian belief in Jesus is false. Although John was born in a miraculous manner, this birth did not make him God’s son. Similarly, although Jesus too was born by means of another miracle, this in no way provided any reason for considering him to be God’s son. Jesus’ birth was no more miraculous than John’s and there are no grounds for referring to John as God’s son. Remember that according to reports which are accepted by Christians, both John and Jesus were born miraculously. In Luke, both miracles are described in terms which bear close resemblance to the Qur’anic version of the miracles.”

41. Where is the need of a son for someone who creates what He wishes with a single command? (Alusi and others).

42. Yusuf Ali explains the positioning of the verse, “As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three; in the Qur’an there is no crookedness. Christ’s teaching was simple, like his life, but the Christians have made it crooked.”

43. That is, the Day of Judgment, when nothing will profit without the right sort of beliefs. A hadith of Bukhari and Muslim reports the Prophet,

مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنْ الْعَمَلِ

“Whoever testified that there is no deity save Allah the One, that He has no partners, that Muhammad is His slave and Messenger, that `Isa is a slave, His Messenger, a Word that He cast upon Maryam, and a Spirit from Him, and that Heaven and Hell are real, Allah will admit him into Paradise regardless of his deeds” (Ibn Kathir).

44. Yusuf Ali explains the textual word “mash-had”: “.. (it) implies many things: (1) the time or place where evidence is taken, as in a Court of Judgment; (2) the time or place where people are produced (to be judged); and (3) the occasion for such production for the taking of evidence. A very expressive way for describing the Day of Judgment.”

45. Abu Sa`id reported the Prophet as having said:

يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كَبْشٍ أَمْلَحَ فَيُنَادِي مُنَادٍ يَا أَهْلَ الْجَنَّةِ فَيَشْرَئِبُّونَ وَيَنْظُرُونَ فَيَقُولُ هَلْ تَعْرِفُونَ هَذَا فَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ وَكُلُّهُمْ قَدْ رَآهُ ثُمَّ يُنَادِي يَا أَهْلَ النَّارِ فَيَشْرَئِبُّونَ وَيَنْظُرُونَ فَيَقُولُ هَلْ تَعْرِفُونَ هَذَا فَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ وَكُلُّهُمْ قَدْ رَآهُ فَيُذْبَحُ ثُمَّ يَقُولُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ ثُمَّ قَرَأَ: وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ ..

“Death will be brought forth on the Day of Judgment in the form of a fat ram and placed between Heaven and Hell. Then a crier will call, ‘O inhabitants of Paradise.’ They will gaze around and look. He will ask, ‘Do you recognize it?’ They will reply, ‘Yes. This is death.’ And everyone would have seen it. Then the crier will call, ‘O inhabitants of the Fire.’ They will gaze around and look. He will ask, ‘Do you recognize it?” They will reply, ‘Yes. This is death.’ And everyone would have seen it. Following that it will be slaughtered and announced, ‘O inhabitants of Paradise, eternity and no more death. And O inhabitants of the Fire, eternity and no more death.’ Then the Prophet recited this verse, ‘And warn them of the Day of regrets, when the affair will be judged, but they are heedless and they do not believe.’ Then the Prophet signaled towards the earth (that is to say, ‘They are heedless in this world) - Ibn Jarir.

Qurtubi writes that the hadith is also found in Muslim. However, Alusi writes, Ibn Zayd has said that there would be many situations of regret for the unbelievers on the Day of Judgment. In fact, even a righteous believer will regret that he was not more righteous.

The above hadith, says Ibn Kathir, is in the Sahihayn as well as in Ibn Majah.

46. Mawdudi writes, “..the discourse seeks to establish the fact that Islam teaches Muslims not to make any compromise in matters relating to truth. The religious fervor of (the) righteous Muslim migrants to Abyssinia is all the more remarkable since they expressed the true doctrinal position about Jesus before the court of a Christian Emperor at a time when the court was strongly inclined to accept a bribe to hand them over to their enemies. It was obvious to the Muslims that their forthright criticism of the Christian doctrine might enrage Negus and that as a result he might return them to the ruthless Makkan unbelievers. Notwithstanding the precariousness of the situation, they showed remarkable strength of faith and showed not even the slightest hesitation in speaking the truth.”