Al Islam

1758. The word taht also meaning the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the "Fountain of Solomon." Another fountain is situated at a distance of about 800 yards to the south-east of the town. From these fountains water is supplied to the town of Bethlehem. (close)

2169. Important Words:

تحتھا (beneath her). تحت means, beneath, below or under; the lower part. The word also signifies the low, base, vile or ignoble or depressed persons. The Holy Prophet is reported to have said, لا تقوم الساعة حتی تظھر التحوت و تھلک الوعول i.e. the hour of resurrection will not come until the low or depressed people prevail and the rich and high-placed persons perish; or as some say, until the treasures that are beneath the earth appear (Lane &Taj).

The word تحت meaning beneath, below and also the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain where the fountain was and not from beneath her own body as is popularly believed. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea-level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the 'fountain of Solomon'. Another fountain is situated at a distance of about 800 yards to the southeast of the town. From these fountains water is supplied to the town of Bethlehem. The words of the verse only mean that the angel called to Mary from the side of the fountain which was situated in the slope (تحت) of the mountain.

Mary stood in need of water for drinking and for washing herself and the swaddling-clothes. So the voice of the angel indicated to her the direction where the fountain lay. One of the fountains was flowing at a distance of about 800 yards to the south-east of Bethlehem and Joseph and Mary, we are told, finding no accommodation in the town had to lie in the open field at some distance from the town.

The verse seems to point to a beautiful likeness which Jesus had with another Prophet of God—Ishmael. We are told that when Ishmael suffered from extreme pangs of thirst in the wilderness of Mecca and his mother Hagar in vain searched for water, the voice of the angel came to her saying that God had caused a fountain of water to flow from under the feet of Ishmael (Bukhari). The verse thus entitles Jesus to no particular distinction. Apart from the fatherless birth of Jesus the significance of which has been fully explained in the Introduction to the present Surah, Jesus possesses no distinction. He was only one of so many Divine Messengers. (close)

1759. According to this verse the birth of Jesus took place at a time when fresh dates are found on palm trees in Judaea. That season evidently is in the months of August-September, but, according to the view generally held by Christians, Jesus was born on 25th December which day is celebrated all over the Christian world every year with great fervour. Now this Christian view is contradicted not only by the Qur’an but also by history and even by the New Testament itself. Writing about the time of Jesus’s birth Luke says: 'And there were shepherds in the same country (Judaea) abiding in the field, and keeping watch by night over their flocks' (Luke 2:7, 8). Commenting on this statement of Luke, Bishop Barns in his famous book, "The Rise of Christianity," on page 79 says: "There is, moreover, no authority for the belief that December 25 was the actual birthday of Jesus. If we can give any credence to the birth-story of Luke, with the shepherds keeping watch by night in the fields near Bethlehem, the birth of Jesus did not take place in winter when the night temperature is so low in the hill country of Judaea that snow is not uncommon. After much argument our Christmas day seems to have been accepted about A.D. 300.' This view of Bishop Barns is supported by Encyclopedia Britannica and Chambers Encyclopedia (under "Christmas"):

The exact day and year of Christ’s birth have never been satisfactorily settled; but when the fathers of the Church in A.D. 340 decided upon a date to celebrate the event, they wisely chose the day of the winter solstice which was firmly fixed in the minds of the people and which was their most important festival. Owing to changes in man-made calendars, the time of the solstice and the date of Christmas day vary by a few days (Enc. Brit. 15th edition, vol. 5, pp. 642 & 642A)… In the second place the winter solstice was regarded as the birthday of the sun, and at Rome 25th December was observed as a pagan festival of the nativity of Sol-invictus. The Church, unable to stamp out this popular festival, spiritualized it as the feast of the Nativity of the Sun of Righteousness (Ch. Enc.).

These statements of the two Encyclopedias are further supported by Peake’s "Commentary on the Bible." In this book on page 727, Peake says: 'The season (of Jesus’s birth) would not be December; our Christmas day is a comparatively late tradition found first in the West.' Thus recent historical research into the origins of Christianity has established the fact beyond any reasonable doubt that Jesus was not born in December. In his "Dictionary of the Bible" Dr. John D. Davis, under the word "Year" writes that dates become ripe in the Jewish month of Elul; and in Peake’s "Commentary on the Bible" (page, 117) we have that the month of Elul corresponds to the months of August-September. Furthermore, Dr. Peake says, "J. Stewart in his book 'When did our Lord actually live?' arguing from an Angora temple inscription and a quotation in an old Chinese classic which speaks of the Gospel story reaching China, A.D. 25-28, puts the birth of Jesus in 8 B.C. (Sept. or Oct.) and the Crucifixion on Wednesday in A.D. 24." From the above statements of the two Encyclopedias supported by quotations from the "Commentary on the Bible" by Dr. Arthur S. Peake, M.A., D.D., the fact becomes quite clear that Jesus was born in the Jewish month of Elul which corresponds to the months of August-September when dates ripen in Judaea, and not on 25th December as the Christian Church would have us believe. And that is the view which is expressed by the Qur’an. In fact, the whole trouble of fixing the date of Jesus’s birth seems to have arisen from a confusion of the date of Mary’s conception. The pregnancy of Mary seemed to have taken place sometime in November or December and not in March or April as the Church historians believe. When after four or five months’ conception pregnancy became too obvious to be concealed any longer, Joseph was prevailed upon to take Mary to his house in the month of March or April of the next year. Thus Christian historians mistake the date when Joseph took Mary to his house—in the month of March or April—for the date of her conception which had taken place four or five months earlier.

It also appears from the present verse that Mary was lying in a sheltered place in the upper part of the hill and the date palm was standing on the slope, and therefore she could easily reach to its trunk and shake it. That the territory of Bethlehem abounded in date palms is clear from the Bible (Judges, 1:16) and from "A Dictionary of the Bible" by Dr. John D. Davis, D.D. Moreover, the fact of Mary having been guided to a fountain, as mentioned in the preceding verse, in order to drink of its water and wash herself, points to Jesus’s birth having taken place in the month of August-September because in the icy cold weather of Judaea in December Mary could not have washed herself in the open. See also "The Larger Edition of the Commentary," pp. 1573-1576. (close)

2170. Commentary:

According to this verse the birth of Jesus took place at a time when fresh dates are found on palm-trees in Judaea. That season evidently is in the months of August and September but according to the view generally accepted by Christians, Jesus was born on 25th December which day is celebrated all over the Christian world every year with great fervour. Now this Christian view is contradicted not only by the Quran but also by history and even by writers of the New Testament itself. Writing about the time of Jesus’ birth Luke says: "And there were shepherds in the same country (Judaea) abiding in the field, and keeping watch by night over their flocks (Luke 2:7, 8). Commenting on this statement of Luke Bishop Barns in his book, Rise of Christianity, on page 79 says: "There is, moreover, no authority for the belief that December 25 was the actual birthday of Jesus. If we can give any credence to the birth-story of Luke, with the shepherds keeping watch by night in the fields near Bethlehem, the birth of Jesus did not take place in winter, when the night temperature is so low in the hill country of Judaea that snow is not uncommon. After much argument our Christmas day seems to have been accepted about A.D. 300". This view of Bishop Barns is supported by writers of the articles on "Christmas" in Encyclopaedia Britannica and Chambers Encyclopaedia. In Encyclopaedia Britannica we have:

The exact day and year of Christ’s birth have never been satisfactorily settled; but then the fathers of the Church in A.D. 340 decided upon a date to celebrate the event, they wisely chose the day of the winter solstice which was firmly fixed in the minds of the people and which was their most important festival. Owing to changes in man-made calendars, the time of the solstice and the date of Christmas day vary by a few days (15th edition, vol. 5, pp. 642 & 642A).

Chambers Encyclopaedia says: In the second place the winter solstice was regarded as the birthday of the sun, and at Rome 25th December was observed as a pagan festival of the nativity of Sol-invictus. The Church, unable to stamp out this popular festival, spiritualized it as the feast of the Nativity of the Sun of Righteousness.

These statements of the two Encyclopaedias are further supported by Peake’s "Commentary on the Bible". In this book on page 727 Peake says: "The season (of Jesus’ birth) would not be December; our Christmas day is a comparatively late tradition found first in the West." Thus recent historical research into the origins of Christianity has established the fact beyond any reasonable doubt that Jesus was not born in December.

How in the light of historical research into the origins of Christianity and Luke’s statement that Jesus was born at a time when "there were in the same country shepherds abiding in the field, keeping watch over their flocks by night" (Luke 2:7-8) the belief ever came to be entertained by Christians that Jesus was born in December, seems very surprising indeed. According to this statement of Luke, Jesus certainly was born in summer when shepherds abide in the field in Judaea, keeping watch over their flocks at night which is only possible in summer. The incident referred to in Luke very probably took place in the month of August or September when fresh dates are found on palm-trees in Judaea. This is the time when according to the Quranic verse under comment Jesus was born and when his mother Mary was directed by God to "shake towards thyself the trunk of the palm-tree; it will cause fresh dates to fall upon thee". Thus the Gospel of Luke inadvertently has lent wonderful support to the Quranic view about the birth of Jesus having taken place in the month of August or September which is the season of fresh ripe dates in Judaea. Moreover, there is ample and very reliable historical evidence also to show that Jesus was born in the month of August or September. In his "Dictionary of the Bible" Dr. John D. Davis, under the word "year" writes that dates become ripe in the Jewish month of Elul; and in Peake’s "Commentary on the Bible" (page 117) we have that the month of Elul corresponds to the months of August-September. Furthermore Dr. Peake says, "J. Stewart (When did our Lord actually live?) arguing from an Angora temple inscription and a quotation in an old Chinese classic which speaks of the Gospel story reaching China A.D. 25-28 puts the birth of Jesus in 8 B.C. (Sept. or Oct.) and the crucifixion on Wednesday in A.D. 24."

From the above statements of the two Encyclopaedias supported by quotations from the "Commentary on the Bible" by Dr. Arthur S. Peake, M.A., D.D., the fact becomes quite clear that Jesus was born in the Jewish month of Elul which corresponds to the months of August-September when dates ripen in Judaea, and not on 25th December as the Christian Church would have us believe. And that is the view expressed by the Quran.

One more fact in this connection demands careful examination. Sometime before Jesus’ birth Joseph had taken Mary to Bethlehem, a town about seventy miles to the south of Nazareth, the native place of Joseph and Mary. Luke states that Joseph did so because with Quirinius as governor of Syria, Augustus Caesar had ordered that all should go to Bethlehem to be enrolled in the city of David (Luke 2:1-4). But history does not support this statement of Luke. No census was ever taken in the year of Jesus’ birth nor was there any governor of Syria of this name at that time. According to Josephus, one of the greatest of all Jewish historians, the first census ever to be taken was held seven years after Jesus’ birth and the governors of Syria ten years before his birth till Herod’s death were Stiplus Wardus, Sentiris and Titnis (Enc. Brit. under "Chronicle").

It seems incredible that in the face of such reliable historical evidence Luke should have invented this story of the census. There must have been some very compelling reasons for him to do so. It appears that in a desperate search for an excuse to explain why Joseph and Mary undertook such a long and arduous journey to Bethlehem in the latter’s extremely weak state of health and her pregnancy, Luke seems to have stumbled over the fact of a census having taken place in that town which, in fact, had been held seven years after the date that he has assigned to it. He deliberately predated the census by seven years in order to show that both the events—the census and Jesus’ birth, took place at the same time. Writing history about seventy or eighty years after the actual event he perhaps thought that this historical anachronism would not be detected after such a long time. Thus by placing the census, which had occurred seven years later, in the year of Jesus’ birth Luke persuaded himself to believe that he had succeeded in explaining away the fact as to why Joseph had exposed his ailing wife to the rigours of a long and hard journey to Bethlehem in the advanced state of her pregnancy.

But the difficulty still remains that if, as history shows, there had been no census at the time of Jesus’ birth, then why Luke was so anxious to invent the whole story of the journey to Bethlehem and why it was undertaken. In fact the difficulty was of Luke’s own creation. It was this, that while narrating the account of the immaculate conception of Mary he had stated that great and wonderful miracles had begun and had continued to appear till Jesus’ birth. He feared that if no valid reason were given of this journey of Joseph and Mary, then they would be legitimately accused of being weak of faith and people would naturally say that after having witnessed so many miracles at the time of the conception they were still afraid of public criticism and scandal-mongering and that in order to hide the fact of conception and later birth they had left Nazareth. But the hard reality was there that they had undertaken the journey to Bethlehem, a far-off place. Luke probably thought that people would rightly ask that if immediately after the conception miracles and Divine signs had really begun to appear, then where was the necessity for Joseph to conceal Mary’s pregnancy and the subsequent birth of Jesus, and if there existed no such necessity why did Joseph and Mary undertake that hard and fatiguing journey in the state of her extremely delicate health? Thus the invention of great miracles having taken place at the time of the conception forced Luke to forge the event of the census and also the story that he had undertaken the journey to Bethlehem in order to attend it. But he need not have invented or predated the fact of the census. The whole thing was quite simple and could have been easily explained. Luke could easily have written that Mary had miraculously conceived a child while in the temple and was afterwards married to Joseph who himself was quite convinced of her chastity as he had seen a vision to that effect (see 3:47). But because he feared that he would not be able to convince others of this fact, and because he was afraid of scandal-mongering on the part of the people, therefore, he had to take Mary to a far off place before her pregnancy had become too patent to be concealed any longer. But this he would not do because in that case the whole story of great miracles having attended Mary’s conception would have gone to pieces. This is how the whole difficulty arose and one invention led to another.

It may be added here that the whole-trouble of fixing the date of Jesus’ birth seems to have arisen from a confusion of the date of Mary’s conception. The pregnancy of Mary seemed to have taken place sometime in November or December and not in March or April as the Church historians would have us believe. When after four or five months’ conception, pregnancy became too obvious to be concealed any longer, Joseph was prevailed upon to take Mary to his house in the month of March or April of the next year. Thus Christian historians mistake the date when Joseph took Mary to his house for the date of her actual conception which had taken place four or five months earlier. As recent research into the origins of Christianity has proved that Jesus was not born in December but in August-September, therefore the conception could not have taken place in March or April. So the Quranic view that Jesus was born in August or September is based not only on historical facts but is also quite in accordance with Luke’s own narrative and therefore is the only safe and sensible conclusion.

It also appears from the present verse that Mary was lying in a sheltered place in the upper part of the hill and the date-palm was standing on the slope and therefore she could easily reach to its trunk and shake it. That the territory of Bethlehem abounded in date-palms is clear from the Bible (Judges 1:16) and from "A Dictionary of the Bible" by Dr. John D. Davis, D. D.

Moreover, the fact of Mary having been guided to a fountain, as mentioned in the preceding verse, in order to drink of its water and wash herself, points to Jesus’ birth having taken place in the month of August or September because in the icy cold weather of Judaea in December Mary could not have washed herself in the open. (close)

1760. The command to abstain from useless talk was meant, on the one hand, to conserve her physical strength and, on the other, to give her more time to devote to remembrance of God. (close)

2171. Commentary:

Some commentators of the Quran are of the view that Mary was commanded completely to abstain from talking. But that is not the case. Like Zachariah she was directed to abstain from talk as far as possible, but not completely, and to devote all her time in the remembrance of God. The expression فقولی (and say) itself shows that the command about abstaining from talk was not unqualified. A new baby had been born and as the birth of a new child was likely to attract the casual visitor or the passer-by and induce him to ask the mother unnecessary and vexatious questions about its parentage etc.; so in order to cut

short the possible embarrassing conversation Mary was commanded to say that she had vowed a fast to the Gracious God that she would indulge in no useless talk. Thus while on the one hand her silence conserved her physical strength, on the other she could have more time to devote to the remembrance of God. (close)

1761. For this meaning of the word see 9:92. It appears from the Gospels that after Jesus’s birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2:‌13-23). There was also a biblical prophecy to the effect that Jesus would come to his people along with his mother riding on an ass (Matt. 21:‌4-7). Jesus and Mary were actually riding on asses when they entered Jerusalem. The expression, Tahmilu-hu, may possibly refer to that prophecy of the Bible. The verse refers to the time when Jesus had already attained Prophethood as is clear from vv. 31-34. (close)

1762. Fariyy also means, a forger of lies (Lane). By using this word the elders of the Jews insinuated that Mary was a bad woman and Jesus a forger of lies and a false prophet. (close)

2172. Important Words:

جئت (thou hast done). جاء زید means, Zaid came. جئت زیداًmeans, I came to Zaid. جئت بهmeans, I brought him. جاءت بولد means, she gave birth to a child. جاء بشیءmeans, he did, executed or performed a thing; he said or uttered a thing. جئت شیئا حسناmeans, I did a good thing. The Quranic expression, لقد جئت شیئا فریا means, thou hast done a strange thing or a thing hitherto unknown (Lane & Aqrab).

فریا (strange) is derived from فری (fariya) which means, he was or became confounded or perplexed, and was unable to see the right course. أفری فلانا means, he blamed or censured such a one; افری الشیء means, he cut or slit the thing. They say ھو یفری الفری i.e. he effects what is wonderful in his deed. فری means, a thing forged or fabricated or unknown or unheard of. The words لقد جئت شیئا فریا mean, thou hast done a thing hitherto unknown; or a thing deemed strange; or a thing great of magnitude or gravity. فری applied to a man means, a forger or fabricator of lies. افتری کذبا means, he forged or fabricated a lie or falsehood (Lane & Aqrab).

تحمله (carrying him) is derived from حمل. They say حمل الشیء i.e. he carried the thing. حمله علی ظھرہ means, he bore him on his or its back. حملت المرأة means, the woman became pregnant. حمل القران means, he memorized the Quran. حمله الحمل means, he helped him or assisted him to lift the load; or he assisted him in his work; he gave him a beast to ride; لتحملھم (9:92) means, that thou shouldst mount them (Lane, Aqrab & Mufradat). See also 7:177.

Commentary:

By the words 'carrying him' some people are led to think that the verse refers to the time of the childhood of Jesus when Mary carried him in her arms. But this is an obvious misconception. The verse, in fact, refers to the time when Jesus had attained to prophethood as is clear from vv. 31-34 wherein he says, I am a servant of Allah, He has given me the Book, and made me a Prophet;…and has enjoined upon me Prayer and alms-giving so long as I live. Surely Jesus was not made a Prophet in his childhood, nor did he say his Prayers and give Zakah at that time. It appears from the Gospels that after Jesus’ birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2:‌13-23). There was also a Biblical prophecy to the effect that Jesus would come to his people along with his mother riding an ass (Matt. 21:‌4-7). Jesus and Mary were actually riding asses when they entered Jerusalem. Thus the expression تحمله (carrying him or mounting him) may possibly refer to that prophecy of the Bible.

Moreover the expression حمله as shown under "Important Words" above, also means, he helped him and assisted him in his work.

According to this signification of the word حملthe verse under comment would mean that Mary came to her people with Jesus while she believed in him and helped him in his mission. The expression serves a twofold purpose. On the one hand it refers to the fulfilment of the Biblical prophecy (Matt. 21:‌4-7) and on the other disposes of the accusation (also contained in the Bible) that Jesus’ brothers and his mother did not believe in him. In any case this verse does not refer to the childhood of Jesus but to the time when prophethood had already been bestowed upon him and he had begun addressing his Message to his people.

The manner of expression adopted in regard to the birth and prophethood of Jesus is quite like that adopted about John (Yahya) in verses 12 and 13of the present Surah. Verse 12 relates to Zachariah having received the happy news of the birth of a son and v. 13 to the period when his son Yahya had become a Prophet, the remaining incidents in Yahya’s life having been omitted because the Quran is not a book of history that it should give the complete picture of the life of a man. In the same way the preceding three verses give a brief description of Jesus’ birth and the present verse comes straight to the time when he had become a Prophet of God. The fact that v. 23 speaks of Mary having withdrawn to a remote place also belies the inference that she had come from that remote place carrying Jesus in her arms.

The words, 'thou hast done a strange thing' contain a double taunt. They refer to the calumny of Mary having given birth to an illegitimate son and to Jesus having falsely laid claim to prophethood. As shown under "Important Words" above the word فری also means a forger of lies. Thus by using this word the elders of the Jewish people called Mary a bad woman and Jesus a forger of lies and a false Prophet. (close)

1763. The question of Mary having been called the sister of Aaron in the Qur’an was put before the Holy Prophet himself and he asked the questioner if he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir, vol. 16, p. 52). Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for, whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron"), and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives an insight into the meanings of such Arabic words as ab, ‘am, ukht, etc. When Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, once complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Holy Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Now, the Holy Prophet certainly knew that Aaron was not Safiyyah’s father nor Moses her uncle. A reference to this accusation is also to be found in the Qur’an in 33:70. The elders of the Jews, by calling Jesus’s mother "sister of Aaron" might have meant that as Mary, the sister of Aaron, had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime (a reference to this accusation is to be found in 33:70), so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 401. (close)

2173. Commentary:

Some Christian writers in their ignorance of the Arabic language have accused the Quran of an historical anachronism inasmuch as it has spoken of Mary as sister of Aaron. Instead of regretting their own ignorance they have blamed theQuran of ignorance. The question of Mary having been called the sister of Aaron in the Quran was put before the Holy Prophet himself and he told the questioner whether he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir vol. 16, p. 52).

Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron") and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives us an insight into the meanings of the Arabic words اب(ab), عم (‘amm),اخت (ukht) etc. When once Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Surely, the Holy Prophet knew that Aaron was not Safiyyah’s father nor Moses her uncle. This tradition shows that the application of these Arabic words is by no means confined to the above-mentioned blood relations.

Mary might have been called a sister of Aaron by way of reproach or taunt inasmuch as another Mary, the real sister of Aaron and Moses’ stepsister or his sister-in-law, had charged him (Moses) with having unlawfully married a woman (Numbers 12:1). A reference to this accusation is also to be found in the Quran in 33:70. Thus the elders of the Jews, by calling Jesus’ mother sister of Aaron, meant that as Mary, the sister of Aaron had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime, so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 3:36. (close)

1764. The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. (close)

1765. The verse presents no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to 'a child in the cradle' meaning a mere boy, who was born and brought up before their very eyes? Elderly people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47. (close)

2174. Important Words:

For المھد see 3:47.

Commentary:

The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47. (close)

2175. Commentary:

"The Book" refers to the Torah and the verse signifies that God had given Jesus a special knowledge of the Torah which was denied to the elders and learned men of the Jews. (close)

2176. Commentary:

This verse implied a mighty prophecy. The prophecy was that Jesus’ people would put him on the cross and would compel him to flee his country and seek refuge in a foreign land. But the grace and blessings of God would attend him wherever he would go. After the crucifixion Jesus’ mission appeared to have been a complete failure but he travelled to the east—to Afghanistan and Kashmir, where his cause progressed and triumphed. See also 4:158 & 23:51. (close)

a. 19:15. (close)

1766. The talk which Jesus gave to the elders of the Jews and which is contained in these verses (31-34) could not possibly be the talk of a child. All these affirmations from the lips of a child sound like so many lies; and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakat or was given a Book. Moreover, in 3:47 this miracle is mentioned as Jesus having spoken to the people in the cradle and when of middle age. But talk by a man in middle age is no miracle; and by joining the word 'cradle' with the words 'of middle age,' the Qur’an implies that the talk of Jesus in 'the cradle' and when he was 'of middle age' was no miracle in the sense in which it is popularly understood, but that it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two sets of words also implied a prophecy that Jesus would not die young but would live up to a ripe old age. The prophecy did constitute a real miracle. But if the word Mahd is taken in the sense of 'period of preparation' which is also one of the meanings of this word, then verse (3:47) would mean that Jesus would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. (close)

a. 19:15, 33. (close)

2177. Commentary:

The present and the preceding two verses refer to a period when Jesus had already become invested with prophethood. It is an insult to human intelligence and common sense and to belie facts of history and also to betray one’s utter lack of knowledge of the Quranic style and Arabic idiom to say that the words of vv. 31-33 were spoken by Jesus while he was yet a child and therefore constituted a great miracle. A mere babe who sucked the breast of his mother could not say that he was a most obedient and faithful servant of God or that God had given him a Book or that he said Prayers and gave alms or that he was dutiful to his mother and was not haughty. All this talk seems to be a tissue of lies. Jesus could not and did not do any of these things while yet a baby but rather when he had attained to prophethood. It may be argued that the miracle consisted in the fact that Jesus could talk while yet a baby in the cradle but this purpose could equally have been served by his speaking only a few words. If only he had rebuked the elders of the Jews for calumniating his mother in a single sentence they would surely have been taken aback and completely confounded and the purpose of the miracle would have been fully served. But where was the necessity of putting a long discourse in Jesus’ mouth which was not true? The truth is that the miracle did not lie in the supposed infantile talk of Jesus but in the imagination of the commentators themselves.

In this and the preceding two verses Jesus has been described as saying that (1) he is a servant of God; (2) God has given him the Book; (3) He has made him a Prophet; (4) He has made him blessed; (5) He has enjoined upon him Prayer and alms-giving; (6) He has made him dutiful to his mother and that (7) He has not made him haughty and unblessed. All these words put in Jesus’ mouth by the Quran have been amply supported and corroborated by the Bible:

(1) As regards Jesus’ being a humble servant of God, subject to human weaknesses and frailties and to the demands and calls of nature and not being God or Son of God, the Bible says:

And when he had fasted forty days and nights, he afterwards hungered (Matt. 4:‌2).

But of that day or that hour knoweth no one, –but the father (Mark 13:‌32).

And Jesus said unto him, why callest thou me good? None is good save one, that is God (Mark 10:‌18).

(2) About the fact that Jesus was given a Book which he followed and taught, the Bible says:

Think not that I come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Matt. 5:‌17, 18).

(3) The Bible also supports the Quranic statement that Jesus was only a Prophet of God and not God or the Son of God. It says:

And He that sent me is with me (John 8:‌29).

Neither came I of myself, but He sent me (John 8:‌42).

He hath sent me to proclaim release to the captives, and recovering of sight to the blind, (Isaiah 61:‌1-3; Luke 4:‌15-22).

And the multitudes said, This is the Prophet, Jesus, of Nazareth of Galilee (Matt. 21:‌11).

(4) About Jesus’ being blessed the Bible depicts Elizabeth, the mother of John, as saying to Mary, the mother of Jesus:

Blessed art thou among women, and blessed is the fruit of thy womb (Luke 1:‌42).

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice and said unto him, blessed is the womb that bare thee, and the paps which thou hast sucked (Luke 11:‌27).

(5) The fifth thing that the Quran tells us about Jesus is that God had enjoined upon him Prayer and alms-giving. About this the Bible says as follows:

And he withdrew himself into the wilderness and prayed (Luke 5:‌16).

And being in an agony he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground (Luke 22:‌44).

Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s (Matt. 22:‌21).

(6) Last of all, Jesus has been described as being humble and blessed with success. In regard to this the Bible says:

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls (Matt. 11:‌29).

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass (Matt. 21:‌5).

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (John 16:‌33). (close)

b. 19:16. (close)

a. 19:16. (close)

2178. Commentary:

The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:‌23; Gal. 3:‌13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.

The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.

The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus. (close)