Tafsir of Maryam 19:27

"Then she brought him to her people, carrying him" — meaning she came to them with her child, bearing him. The ba (in bihi) indicates accompaniment, though if it were taken as transitive, it would also be correct. The sentence is in the state of being a circumstantial clause (hal) referring to the pronoun of Maryam or the pronoun of her child.

This arrival, according to what Sa'id ibn Mansur and Ibn 'Asakir narrated from Ibn Abbas, occurred after forty days, when she had become pure from her postpartum bleeding. It is said that she longed for her homeland and knew that she would be sufficed in her affair, so she brought him. When she entered upon them, they wept. Another opinion is that they intended to stone her until 'Isa, peace be upon him, spoke.

It is narrated in a report from the "Ahbar" (Ibn Abbas) that when she withdrew from her people behind the mountain, they missed her from her prayer niche (mihrab). They asked Yusuf about her, and he said: "I have no knowledge of her, and the key to her prayer niche is with Zakariya." They sought Zakariya, opened the door, and did not find her. They accused him and rebuked him. Then a man said: "I saw her in such and such a place." They went out in search of her and heard the sound of a magpie at the top of the trunk under which she was. They proceeded toward it, and when she saw them approaching her, she carried the child to them until she met them with him; then what happened, happened. The apparent meaning of the verse and the reports is that she came to them with him without them demanding it. It is also said that they sent word to her saying, "Bring your child to us," as Satan had informed them of her giving birth, so she came to them with him.

When they saw them, "They said, 'O Maryam, you have indeed brought' — meaning, you have committed — 'a fariyan (unprecedented/fabricated) thing.'" Qatadah said: "A grave thing." Others said: "An amazing thing." Its origin comes from fara (to cut) skin, whether for repair or corruption. It is also said to be from afrahu in the same sense. The first is preferred because the form fa'il is only analogically derived from the trilateral verb, and the author of al-Qamus holds the view that there is no distinction in meaning between it and the augmented form. In al-Sihah, it is reported from al-Kisa'i that al-fary is cutting for the purpose of repair, while al-ifrah is for corruption, and al-Raghib holds a similar view. It is also said that al-ifrah is general. Regardless, al-fary has been metaphorically used for what was mentioned in its interpretation. In al-Bahr, it is stated that it is used for a grave matter, whether good or evil, in speech or deed. From this is the description of 'Umar, may Allah be pleased with him: "I have not seen a genius who cuts like his cutting." There is also the proverb: "He came cutting the fura (great deeds)."

"Thing" is in the accusative case as a direct object. It is also said it is an absolute object (maf'ul mutlaq), meaning: "You have come with a wondrous coming." It was expressed as "thing" to emphasize the astonishment. Abu Haywah read it—as transmitted by Ibn 'Atiyyah—as faryan with a quiescent ra', and as fara'an with a hamzah as transmitted by Ibn Khalawayh.