Tafsir of Maryam 19:26

"So eat" from those fresh dates, "and drink" from that stream (al-sariy). It has been said: from the juice of the fresh dates, which were extremely soft. Thus, the argument for defining al-sariy as a stream cannot be fully established by the mention of drinking. How subtle is the guidance provided by the noble arrangement [of the verse]—bringing the water first, then the food, then eating third, and drinking fourth. The concern for water is more pressing than the concern for food, especially for one who wishes to eat that which necessitates water, such as sweet and hot things. Custom dictates that one eats after drinking, and therefore, eating is mentioned before drinking wherever it occurs. It is said: water was mentioned first because it is fundamental in its benefit, and its benefit is general for cleaning and the like; it was also flowing, which is more effective in removing sorrow, while drinking was delayed due to custom. It is also said: eating was mentioned first so that it might be adjacent to that which she wishes to eat, which are the dates.

The imperative may imply obligation or recommendation, depending on her state. Some say it is for permissibility. "And be glad" (wa qarrī ‘aynan): that is, be content, and cast away from yourself that which has grieved you. It has been recited with a kasrah on the qaf (qirri), which is the dialect of Najd; they open the middle letter of the past tense and break the middle letter of the present, while others break both. This is from al-qarr, meaning stillness, for when the eye sees that which pleases the soul, it becomes still and stops looking at others. The verse "their eyes rotate" [due to fear] serves as testimony to this. Or, it is from the meaning of coolness, for the tear of joy is cool, while the tear of sorrow is hot. The common expressions "soothing to the eye" (qurrat al-‘ayn) and "burning to the eye" for that which is beloved or hateful testify to this.

Her peace, upon her be peace, was secured by what the verse contained regarding the provision of water and the bringing forth of dates, as both are miraculous acts defying custom. It is as if it were said: "Do not grieve, for Allah the Almighty is powerful; He clears your reputation from what occurs to the minds of those constrained by ordinary laws by guiding them to observe the secret of your affair through what He manifested to them of elemental simples and botanical compounds, and what breaks developmental customs." He followed this consolation with the command to eat and drink, for the sorrowful person might not busy themselves with such things. He emphasized this with the final command.

Those who interpreted al-sariy as "one of high status and exalted rank" made the consolation reside in the bringing forth of the dates, as you have heard, and in al-sariy because high status necessitates the clearing of one's reputation. It is as if it were said: "Do not grieve, for Allah—exalted is He—has manifested for you that which clears your reputation in word and deed." This is supported in a general sense by what is narrated from Ibn Zayd, who said: Jesus, peace be upon him, said to her, "Do not grieve." She replied, "How can I not grieve while you are with me, and I am neither married nor a slave? What is my excuse before the people? I wish I had died before this." Then he, peace be upon him, said to her, "I will suffice you in speech."

"So if you see any human being" —that is, any person, whoever they may be. Abu ‘Amr read it, as narrated by Ibn al-Rumi, as tar’in (with a hamzah instead of a ya). Ibn Khalawayh claimed that this is a solecism according to most grammarians. Al-Zamakhshari said: It is from the dialect of those who say laba’tu for labbaytu (in Hajj) and hala’tu for hallaytu (the sawiq), which is due to the affinity between the hamzah and the soft letters in substitution. Talha, Abu Ja‘far, and Shaybah read it as tarayn (with a quiescent ya and an open nun, lightened). Ibn Jinni said: It is anomalous, and the rule would be the omission of the nun due to the jussive [marker], as in the saying of al-Afwah al-Awdi: "Do you not see my head..."

"Say: 'Indeed, I have vowed a fast to the Most Merciful.'" Zayd ibn ‘Ali (may Allah be pleased with him) read it as siyaman (instead of sawman), and the meaning is the same—that is, silence, as it appears in the codex of ‘Abdullah. Anas ibn Malik also read it this way. Therefore, the meaning of sawm (fasting) is restraint. Its application to what was mentioned is because it is one of its instances, like applying the word "human" to "Zayd," which is the literal truth. It is said that its application here is figurative, and the evidence is the subsequent derivation, which supports this view.

Some say: The meaning is fasting from known break-fasts and from speech; they used not to speak during their fasts, and it was an act of worship in their religion, so its vow was valid. However, the Prophet (peace and blessings of Allah be upon him) forbade it, so it is abrogated in our law, as al-Jassas mentioned in Kitab al-Ahkam. It is narrated from Abu Bakr (may Allah be pleased with him) that he entered upon a woman who had vowed not to speak, and he said, "Islam has demolished this; therefore, speak."

In Sharh al-Bukhari by Ibn Hajar, from Ibn Qudamah, it is stated that it is not of the law of Islam, and the apparent meaning of the narrations is its prohibition; thus, its vow does not require fulfillment, and there is no disagreement on this among the Shafi‘is and Hanafis because it involves unnecessary restriction. Although it was an act of worship in the religion of those before us, it is not in our law. Al-Qaffal’s hesitation regarding its permissibility stems from a lack of information.

Some reports indicate that the vow of silence was specific to Maryam, upon her be peace. Ibn Abi Hatim narrated from Harithah ibn Mudharrab, who said: I was with Ibn Mas‘ud when two men came. One greeted him and the other did not, then they sat down. The people asked, "Why did your companion not greet us?" He said, "He has vowed a fast and will not speak to any human today." Ibn Mas‘ud said to him, "How poorly you have spoken! That woman [Maryam] only said that so it would be an excuse for her when questioned, for they would not accept that a child could be born without a husband except through adultery. So, speak, enjoin the good, and forbid the evil, for it is better for you."

The apparent meaning of the latter interpretation of "fasting" is that it is in reference to the silence within it, as a consequence of His saying: "So I will not speak to any human today" (62)—meaning, after I have informed you of my vow. Thus, she would have vowed not to speak to any human other than this notification, so it would not be a violation of the vow, as that was not part of the vow itself. It is possible that this is an explanation of the vow by mentioning its formula. A group said: She was commanded to inform them of her vow by gesture; it is said that this is the most apparent. Al-Farra’ said: The Arabs call everything that reaches a person "speech," by whatever means it reaches them, as long as it is not emphasized with the verbal noun (al-masdar). But when it is emphasized, it can only be literal speech. It is understood from His saying "a human" rather than "anyone" that the meaning is: "I will not speak to any human today, but I will speak to the angel and commune with my Lord." She was commanded, upon her be peace, in that manner—according to more than one commentator—because of the dislike of debating with the foolish and being content with Jesus, peace be upon him, for he is a decisive proof in stopping the slander.