Surah Maryam • Ayah 32

Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to ThemAllah, 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, andقَالُواْ 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.

باباتنے میں بن بلائے آپ علیہ السلام بول اٹھے کہ ”لوگو! میں اللہ کا ایک غلام ہوں۔‏“ سب سے پہلا کلام عیسیٰ علیہ السلام کا یہی ہے۔ اللہ کی تنزیہہ اور تعظیم بیان کی اور اپنی غلامی اور بندگی کا اعلان کیا اللہ کی ذات کو اولاد سے پاک بتایا بلکہ ثابت کر دیا کیونکہ اولاد غلام نہیں ہوتی، پھر اپنی نبوت کا اظہار کیا کہ مجھے اس نے کتاب دی ہے اور مجھے اپنا نبی بنایا ہے۔ اس میں اپنی والدہ کی برأت بیان کی بلکہ دلیل بھی دے دی کہ میں تو اللہ کا پیغمبر ہوں، رب نے مجھے اپنی کتاب بھی عنایت فرما دی ہے۔ کہتے ہیں کہ جب لوگ آپ کی والدہ ماجدہ سے باتیں بنا رہے تھے آپ اس وقت دودھ پی رہے تھے جسے چھوڑ کر بائیں کروٹ سے ہو کر ان کی طرف توجہ فرما کر یہ جواب دیا۔ کہتے ہیں اس قول کے وقت آ پکی انگلی اٹھی ہوئی تھی اور ہاتھ مونڈھے تک اونچا تھا۔ عکرمہ رحمہ اللہ تو فرماتے ہیں ”مجھے کتاب دی“ اس کا مطلب یہ ہے کہ دینے کا ارادہ ہو چکا ہے یہ پورا ہوکر رہے گا۔ سیدنا انس رضی اللہ عنہ فرماتے ہیں، اسی وقت آپ علیہ السلام کو کتاب یاد تھی، سب سیکھے ہوئے ہی پیدا ہوئے تھے۔ [تفسیر ابن ابی حاتم:487/4:] ‏ لیکن اس قول کی سند ٹھیک نہیں۔ میں جہاں بھی ہوں، لوگوں کو بھلائی سکھانے والا، انہیں نفع پہنچانے والا ہوں۔صفحہ نمبر5066ایک عالم اپنے سے بڑے عالم سے ملے اور دریافت کیا کہ مجھے اپنے کس عمل کے اعلان کی اجازت ہے، فرمایا بھلی بات کہنے اور بری بات کے روکنے کی اس لیے کہ یہی اصل دین ہے اور یہی انبیاء اللہ کا ورثہ ہے یہی کام ان کے سپرد ہوتا رہا۔ پس جماعتی مسئلہ ہے کہ عیسیٰ علیہ السلام کی اس عام برکت سے مراد بھلائی کا حکم اور برائی سے روکنا ہے۔ جہاں بیٹھتے اٹھتے، آتے جاتے یہ شغل برابر جاری رہتا۔ کبھی اللہ کی باتیں پہنچانے سے نہ رکتے۔ فرماتے ہیں، مجھے حکم ملا ہے کہ زندگی بھر تک نماز و زکوٰۃ کا پابند رہوں۔ یہی حکم ہمارے نبی علیہ الصلوۃ والسلام کو ملا۔ ارشاد ہے «وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ» [15-الحجر:99] ‏ ” مرتے دم تک اپنے رب کی عبادت میں لگا رہ “۔ پس عیسیٰ علیہ السلام نے بھی فرمایا کہ ”اس نے مجھ پر یہ دونوں کام میری زندگی کے آخری لمحے تک لکھ دیے ہیں۔‏“ اس سے تقدیر کا ثبوت اور منکرین تقدیر کی تردید بھی ہو جاتی ہے۔ رب کی اطاعت کے اس حکم کے ساتھ ہی مجھے اپنی والدہ کی خدمت گزاری کا بھی حکم ملا ہے۔ عموماً قرآن میں یہ دونوں چیزیں ایک ساتھ بیان ہوتی ہیں جیسے آیت «وَقَضٰى رَبُّكَ اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ وَبِالْوَالِدَيْنِ اِحْسَانًا» [17-الإسراء:23] ‏ اور آیت «اَنِ اشْكُرْ لِيْ وَلِوَالِدَيْكَ اِلَيَّ الْمَصِيْرُ» [31-لقمان:14] ‏ میں۔ اس نے مجھے گردن کش نہیں بنایا کہ میں اس کی عبادت سے یا والدہ کی اطاعت سے سرکشی اور تکبر کروں اور بدبخت بن جاؤں۔ کہتے ہیں جبار وشقی وہ ہے جو غصے میں آ کر خونریزی کر دے۔صفحہ نمبر5067فرماتے ہیں، ”ماں باپ کا نافرمان وہی ہوتا ہے جو بدبخت اور گردن کش ہو۔ بدخلق وہی ہوتا ہے جو اکڑنے والا اور منافق ہو۔‏“ مذکور ہے کہ ایک مرتبہ آپ علیہ السلام کے معجزوں کو دیکھ کر ایک عورت تعجب سے کہنے لگی، مبارک ہے وہ پیٹ جس میں تو نے پرورش پائی اور مبارک ہے وہ سینہ جس نے تجھے دودھ پلایا۔ آپ علیہ السلام نے جواب دیا، ”مبارک ہے وہ جس نے کتاب اللہ کی تلاوت کی، پھر تابعداری کی اور سرکش اور بدبخت نہ بنا۔‏“ پھر فرماتے ہیں، ”میری پیدائش کے دن، موت کے بعد دوبارہ جی اٹھنے کے دن میں مجھ پرسلامتی ہے۔‏“ اس سے بھی آپ علیہ السلام کی عبودیت اور منجملہ مخلوق کے ایک مخلوق الٰہی ہونا ثابت ہو رہا ہے کہ آپ علیہ السلام مثل انسانوں کے عدم سے وجود میں آئے۔ پھر موت کا مزہ بھی چکھیں گے۔ پھر قیامت کے دن دوبارہ اٹھیں گے بھی۔ لیکن ہاں یہ تینوں موقعے خوب سخت اور کٹھن ہیں۔ آپ علیہ السلام پر آسان اور سہل ہوں گے۔ نہ کوئی گھبراہٹ ہوگی نہ پریشانی بلکہ امن چین اور سراسر سلامتی ہی سلامتی۔ «صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ» ۔صفحہ نمبر5068

آیت 28 یٰٓاُخْتَ ہٰرُوْنَ مَا کَانَ اَبُوْکِ امْرَاَ سَوْ ءٍ وَّمَا کَانَتْ اُمُّکِ بَغِیًّاحضرت مریم کو ہارون کی بہن کہنے کی وجہ یا تو یہ ہوسکتی ہے کہ ان کا ہارون نامی کوئی بھائی ہو ‘ یا یہ بھی ممکن ہے کہ حضرت ہارون علیہ السلام کی نسل سے ہونے کی وجہ سے ایک برگزیدہِ جدّ امجد کے طور پر آپ علیہ السلام کا نام لیا گیا ہو کہ دیکھو کس عظیم شخصیت کی نسل سے تمہارا تعلق ہے اور حرکت تم نے کس قدر گری ہوئی کی ہے۔

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 adiscourse coming from an infant was a miracle by itself to prove his miraculous birth.