Al 'Imran: (45-46) When the angels said...

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When the Almighty narrated the state of Mary (peace be upon her), from the beginning of her affair to its end, and explained the manner of Jesus's birth (peace be upon him), He said: {When the angels said}.

There are two issues concerning this:

There is a difference of opinion regarding the word governing idh (when).

1. It is said the operator is implied in: "And you were not with them when the angels cast their lots."
2. It is said the operator is implied in: "They were disputing when the angels said..."
3. It is said it is coordinated with the first idh in the verse: "When the wife of 'Imran said..."
4. It is said the meaning is: What I have described concerning Zakariyya and God's gift of Yahya to him occurred when the angels said, "O Mary, indeed God gives you good tidings..."
5. Abu 'Ubaydah held a known position that idh here is an extra, superfluous particle (silah) in the speech.

The first two opinions have some weakness because Mary, at the time they were casting lots or disputing, had not yet reached the maturity where she would receive the glad tidings of Jesus (peace be upon him). An exception is the view of Al-Hasan, who said she was rational even in her childhood, which was considered one of her miracles. If this is true, then the angels' announcement could have occurred at that time. Otherwise, the announcement must be delayed until she reached maturity.

Some scholars offered a strained answer: the dispute and the announcement could have occurred in a broad span of time, similar to saying, "I met him in such-and-such a year." This answer is distant from the context. The soundest views are the third and fourth. As for Abu 'Ubaydah's view, its weakness is already known. And God knows best.

The apparent meaning of {When the angels said} implies plurality. However, the famous view is that the one who called out was Gabriel (peace be upon him), as we have previously established.

As for the good tidings, we have explained its meaning in Surah Al-Baqarah regarding the verse: {And give good tidings to those who believe and do righteous deeds} (Al-Baqarah: 25).

Regarding the Almighty's saying: {a Word from Him}, we have mentioned several interpretations of kalimah (Word). The most fitting interpretations for this context are two:

1. Although every conception, even if created by the Word "Be" (Kun), is created by a word, the usual means (the father) was absent in the case of Jesus (peace be upon him). Therefore, attributing his origination to the Word is more appropriate and complete. By this interpretation, he is made like the Word itself, just as one who is overwhelmingly generous and welcoming is metaphorically called the essence of generosity or pure welcome.
2. A just ruler may be described as the shadow of God on earth or the light of God because he is the means for the manifestation of justice's shadow and the light of beneficence. Similarly, Jesus (peace be upon him) was the means for the manifestation of God's Word through the clarity of his proofs and the removal of ambiguities and distortions concerning it. Thus, it is not far-fetched for him to be named the Word of God based on this interpretation.

If it is asked: Why do you assert that the creation of a person without a father's semen is possible?

We answer:

• According to the principles of Muslims: The matter is clear, supported by two points:
  1. The composition and arrangement of bodies in a way that results in life, understanding, and speech is possible. God Almighty is capable of all possibilities. Thus, He was capable of creating the person without a father's semen. Once possibility is established, and a miracle proves the prophet's truthfulness, his report must be accepted as true. When a truthful person reports the occurrence of a possibility, it must be accepted as having occurred.
  2. What God Almighty mentioned in {Indeed, the example of Jesus to God is like that of Adam} (Al 'Imran: 59). Since the creation of Adam without a father is not deemed impossible, the creation of Jesus without a father is even more fittingly possible. This is a clear proof.

• According to the principles of the Philosophers: The permissibility is evident, supported by several points:
  1. The philosophers agree that the generation of a human being through natural succession without a progenitor is not impossible. They argue that the human body becomes receptive to the rational soul only when the specific temperament required for it is achieved through the mixture of the four elements in precise proportions over a specific duration. The formation of the elements in the measure suitable for the human body is not impossible, nor is their mixture. Once the temperament occurs, the soul's attachment to the body becomes necessary. Thus, human creation through natural succession is conceivable and possible. If so, creation without a father is even more permissible and possible.
  2. We observe the generation of many animals through spontaneous generation, such as mice from dust, snakes from hair, and scorpions from basil. If this is the case, then the generation of offspring without a father is more likely not to be impossible.
  3. Mental conceptions often cause many events. Does the thought of opposition not cause the state of anger and intense heat in the body? If a long plank placed flat on the ground allows a person to walk on it, but if placed across a chasm like a bridge, the person cannot walk and falls—this is because the imagination of falling causes the fall. Philosophers mention many examples of this, using them as a basis for explaining the possibility of miracles and karamat. Why should it not be said that when the image of the child was conceived [in Mary's mind/spirit], it sufficed for the conception of the child in her womb?

Since all these points are possible and conceivable, the assertion of Jesus's creation without a father's mediation is not impossible. If you were to challenge all people—past and present—who study nature, medicine, and philosophy to provide a conclusive argument for the impossibility of offspring arising without a father, they would find no recourse except reliance on the observation of custom and habit. The philosophers agree that such induction yields only strong conjecture, let alone certainty. Therefore, we know this matter is possible, and since the servants have been informed of its occurrence, certainty and affirmation of its truth are obligatory.

Regarding {a Word from Him}: The preposition min (from) here is not for partiality (tab'id). If it were, God would be divisible, composite, subject to joining and separation, and anything like that would be created, which is far above God. Rather, the meaning of min here is the origin/starting point (ibtida' al-ghayah). This is because, in Jesus's case, since the mediation of the father was absent, the effect of God's Word in his formation and creation was more complete and manifest. Thus, his being the Word of God was the most complete origin for his appearance and creation, meaning what we have stated, not what the Christians and pantheists imagine.

Regarding {His name is the Messiah, Jesus, son of Mary}: There are several questions:

Answer: There are two views:

1. Abu 'Ubaydah and Al-Layth said its origin is Mashiyah in Hebrew, which the Arabs Arabized and altered. 'Isa (Jesus) originally was Yashu'a, just as they said Moses (Musa) was originally Musha or Misha in Hebrew. Under this view, it has no derivation.
2. The majority hold that it is derived. They offer several explanations:
   • Ibn 'Abbas said: Jesus (peace be upon him) was named Masih because he never touched a sick person with his hand except that they were cured of their ailment.
   • Ahmad ibn Yahya said: He was named Masih because he traversed the earth, meaning he covered it. Hence, the measurement of land division (misaha). Under this meaning, it is permissible to say Masih with emphasis (shadda) as hyperbole, just as one might say a man is fasiq (wicked) or sharrab (heavy drinker).
   • He was Masih because he used to wipe the heads of orphans for God's sake. In these cases, it is fa'il (active participle) meaning fa'il (doer), like rahim (merciful) meaning rahim (one who shows mercy).
   • He was cleansed (masuh) from sins and transgressions.
   • He was named Masih because he had no concavity in his feet, so his feet were smooth/wiped clean (mamsuh).
   • He was named Masih because he was anointed with a pure, blessed oil used to anoint prophets, and no one else was anointed with it. They added: Perhaps God made this oil a sign so the angels would know that whoever was anointed with it at birth would be a prophet.
   • He was named Masih because Gabriel (peace be upon him) wiped him with his wing at birth to protect him from Satan's touch.
   • He was named Masih because he emerged from his mother's womb already anointed with oil. In these views, Al-Masih means "the anointed one," fa'il meaning maf'ul (passive participle).

Abu 'Amr ibn Al-'Ala' said: Al-Masih means "the King." Al-Nakha'i said: Al-Masih means "the Truthful." Perhaps they meant this as praise rather than linguistic indication.

As for the Antichrist (Al-Masih Ad-Dajjal), he was named Masih for one of two reasons: either because one of his eyes is wiped out (blinded), or because he traverses the earth quickly. They said this is why he is called Dajjal (deceiver/imposter), for his striking out upon the earth and covering most of its regions. It is said: Dajala Ad-Dajjal when he does that. Another view is that he is called Dajjal from the word dajala ar-rajul (the man was deceptive/confusing).

Answer: Al-Masih is like a title indicating his high status and honor, similar to As-Siddiq (The Truthful) or Al-Faruq (The Distinguisher). God mentioned him first by his title to indicate his elevated rank, and then by his specific name.

Answer: Prophets are usually attributed to their fathers, not their mothers. When God attributed him to the mother without a father, it was a notification to her that he was created without a father, which increased his virtue and high station.

Answer: Because the one named (Al-Musamma) is masculine.

Answer: The name is the sign and identifier of the named one. It is as if He said: "That by which he is known is the combination of these three."

Regarding {honorable in this world and the Hereafter}: There are two issues:

Wajih means one possessing Jah (prestige), honor, and high standing. It is said: Wajaha ar-rajul, yujahu wajahan (The man gained prestige), meaning he attained a high position among people and the ruler. Some linguists say Wajih means noble, because the noblest part of a human is the face, so the face is used metaphorically for nobility and perfection.

God described Moses (peace be upon him) as Wajih: {O you who believe! Do not be like those who annoyed Moses, and God cleared him of what they said. And he was honorable with God} (Al-Ahzab: 69).

The commentators have different views:

1. Al-Hasan said: He was honorable in this world due to prophethood, and in the Hereafter due to his high station with God.
2. He was honorable with God. As for Jesus (peace be upon him), he was honorable in this world because his supplications were answered, he revived the dead, and healed the blind and the leper by his prayer. He is honorable in the Hereafter because he will be an intercessor for the righteous among his nation, and their intercession for them will be accepted, just as the intercession of the greatest prophets (peace be upon them) is accepted.
3. He was honorable in this world because he was cleared of the defects the Jews ascribed to him, and honorable in the Hereafter due to the abundance of his reward and his high station with God.

If it is asked: How was he honorable in this world when the Jews treated him as they did?

We answer: We mentioned that God described Moses (peace be upon him) as Wajih even though the Jews slandered and annoyed him until God cleared him of their accusations. This did not detract from Moses's honor, and similarly here.

Al-Zajjaj said Wajihan is in the accusative case (nasb) as a circumstantial adverb (hal). The meaning is: God gives you good tidings of this child being Wajih in this world and the Hereafter. Al-Farra' calls this qat', as if He said: 'Isa ibn Maryam the Wajih, thus cutting off the definite article (al-).

Regarding {and of those brought near [to God]}: There are several views:

1. God attached this description to him as great praise, equating his rank with that of the angels through this attribute.
2. This description serves as a hint that he (peace be upon him) will be raised to heaven and accompanied by angels.
3. Not everyone honorable in the Hereafter is Muqarrab (brought near), as the inhabitants of Paradise have ranks and degrees, which is why God said: {And you will be three kinds} (Al-Waqi'ah: 7) until {And the foremost, the foremost, Those will be the ones brought near} (Al-Waqi'ah: 10).

Regarding {and he will speak to people in the cradle and in maturity}: There are several issues:

The waw (and) connects to {honorable} (an adjective/noun). The meaning would be: He is honorable and a speaker to people. I find this weak because connecting a verbal sentence to a nominal sentence is generally impermissible except out of necessity or for a specific benefit. The better view is that the verse structure is: {Indeed, God gives you good tidings of a Word from Him, whose name is the Messiah, Jesus, son of Mary, honorable in this world and the Hereafter, counted among those brought near}—this entire phrase is one unit. Then He says: {And he will speak to people}, where {and he will speak to people} is coordinated with {Indeed, God gives you good tidings}.

There are two views:

1. It means in his mother's lap.
2. It means the known object where a baby lies during nursing.

In either case, the intent is that he will speak to people during the state when a child needs a cradle, whether in his mother's lap or in the cradle itself. This purpose is not affected by the specific location.

{And in maturity} is coordinated with the adverb of place {in the cradle}, as if saying: He will speak to people as an infant and as a mature man. Here are some questions:

Question 1: What is Kahlan (Maturity)?

Answer: Kahlan linguistically refers to when one's strength is consolidated and one's youth is complete. It is derived from the Arabs' saying aktahala an-nabt (the plant became strong). Al-A'sha said:

He makes the sun laugh, a rising star, Clothed in the fullness of growing plants.

He meant muktahil as one who has reached the peak of beauty and perfection.

Question 2: Speaking in the cradle is a miracle, but speaking in maturity is not. What is the benefit of mentioning it?

Answer: There are several views:

1. It indicates that his state changes across conditions, from infancy to maturity, and that change is impossible for God. This refutes the claim of the delegation of Najran that Jesus was a god.
2. He spoke once in the cradle to demonstrate his mother's purity, and then in maturity, he speaks through revelation and prophethood.
3. Abu Muslim said: It means he speaks in the cradle and in maturity with one and the same quality and state, which is undoubtedly the height of miracles.
4. Al-Asamm said: It means he will reach the stage of maturity.

Question 3: It is reported that Jesus's age until he was raised was thirty-three and a half years, meaning he did not reach Kuhulah (full maturity).

Answer:

1. We explained that Kahil in its linguistic origin refers to the complete and perfect state. The most perfect state for a human is between thirty and forty years, so describing him as Kahil at that time is correct.
2. Al-Husayn ibn Al-Fadl Al-Bajali said that what is meant by {and in maturity} is that he will be Kahil after he descends from heaven at the end of time, speaks to people, and kills the Antichrist. Al-Husayn ibn Al-Fadl said this verse is evidence that he (peace be upon him) will descend to earth.

Issue 4: Christians deny Jesus's speech in the cradle.

They argue that speaking in the cradle is one of the most astonishing and strange matters. If such an event occurred, it must have happened in the presence of a great assembly, which would yield certainty in their testimony. It is impermissible to restrict such a miracle to one or two people. If such an extremely wondrous event occurred before a large assembly, the incentive to transmit it would be overwhelming, reaching the level of Tawatur (mass transmission). Concealing something reaching the level of Tawatur is impossible. Furthermore, if it were concealed, the Christians, who exaggerated their love for him to the point of claiming divinity, would never seek to hide his merits and virtues; rather, they would multiply them. Thus, if this event had occurred, the Christians would be the foremost to know it. Since they unanimously deny it, we know it never happened.

The theologians answered this doubt: Jesus's speech in the cradle was only to prove Mary's innocence from immorality. The attendees were a small group, so the listeners were few. It is not unlikely for them to conspire to conceal it. Even if they mentioned it, the Jews would deny them and accuse them of fabrication. Thus, they remained silent for this reason. For these reasons, the matter remained hidden until God informed Muhammad (peace be upon him) about it. Moreover, not all Christians deny it. It is narrated that when Ja'far ibn Abi Talib recited Surah Maryam to the Negus, the Negus said: "There is no difference between the event of Jesus and what is mentioned in this recitation, not even a speck."

Then the Almighty said: {and of the righteous}.

If it is asked: Being the Word of God, being honorable in this world and the Hereafter, being among those brought near to God, and speaking to people in the cradle and in maturity—each of these attributes is greater and more noble than being righteous. Why did God conclude the description of Jesus with {and of the righteous}?

Answer: There is no rank greater than being righteous, because one cannot be righteous without adhering consistently to the most proper path and the most complete way in all actions and abstentions. This encompasses all stations in worldly life and religion, in the actions of the heart and the limbs. Since God mentioned some specific details, He followed them with this statement which indicates the highest degrees.

Al 'Imran: (47-48)

{She said, "My Lord! How can I have a son when no man has touched me?" He said, "Thus is God; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is. And He will teach him the Book and wisdom and the Torah and the Gospel}