Tafsir of Al Imran 3:45-51

"The Messiah" An honorable title, like al-Siddiq (the Truthful) and al-Faruq (the Distinguisher). Its origin is Mashīḥā in Hebrew, meaning "the blessed," as in His saying: "And He has made me blessed wherever I am" (Maryam: 31). Similarly, "‘Īsā" (Jesus) is an Arabized form of Yeshu‘a. Both are derived from al-mash (wiping) and al-‘ays (whiteness), like one writing on water.

"When the angels said" If you ask: To what does this relate? I say: It is a substitute (badal) for "And when the angels said," or it may be a substitute for "when they are disputing," implying that the dispute and the glad tidings occurred over a broad period, as when you say, "I met him in such-and-such a year."

"‘Īsā, son of Maryam" If you ask: Why is he attributed to Maryam when the address is to her? I say: Because children are attributed to fathers, not mothers. By attributing him to her, it is made known that he was born without a father, thus he is attributed only to his mother. Through this, she was favored and chosen over the women of the worlds.

"His name is the Messiah, ‘Īsā, son of Maryam" If you ask: Why is the pronoun for "the Word" masculine? I say: Because the one named by it is masculine. If you ask: Why are these three things mentioned? I say: A name is a sign for the named, by which he is known and distinguished. It is as if it were said: "That by which he is known and distinguished from others is the sum of these three."

"Wajīhan" (Eminent) This is a state (ḥāl) of "His Word." The same applies to "among those brought near," "he will speak," and "among the righteous." It means: He gives you glad tidings of him, described by these qualities. The state is correctly derived from an indefinite noun because it is described. Eminence in this world is prophethood and precedence over people; in the Hereafter, it is intercession and high rank in Paradise. Being "among those brought near" refers to his ascension to heaven and his companionship with the angels.

"In the cradle" The mahd is what is prepared for a child as a bed. It is named after the source (maṣdar). "In the cradle" is in the position of a state (ḥāl). "And as a man" (kahlan) is a conjunction to it, meaning he will speak to people as a child and as a man. It means he speaks to people in both states with the speech of prophets, without difference between the state of childhood and the state of maturity, in which the intellect is perfected and prophets are commissioned.

"And We will teach him" This is a conjunction to "gives you glad tidings," or "eminent," or "creates." Or, it is a new sentence. ‘Asim and Nafi‘ read it as "He will teach him" (yu‘allimuhu) with a yā’.

"Messenger" and "Believer" If you ask: How do these relate to the preceding accusatives, especially when "I have come to you" and "confirming what is before me" resist such a connection? I say: This is a difficult passage. There are two views:

1. To imply "And I was sent," based on the intent of the speech: "We teach him the Book and Wisdom, and he says: I was sent as a messenger, that I have come to you..."
2. That "Messenger" and "Believer" contain the meaning of speech, as if it were said: "And speaking that I have come to you, and speaking that I confirm what is before me."

"That I create for you" This is a substitute for "that I have come to you," or a genitive substitute for "a sign," or a nominative as "It is that I create for you." It is also read as innī (with a kasra) as an initiation, meaning: "I estimate for you something like the form of a bird."

"Then I breathe into it" The pronoun refers to the kāf (the likeness), meaning into that thing resembling the form of a bird. "And it becomes a bird"—it becomes a bird like other birds, alive and flying.

"The blind from birth" (al-akmah) The one born blind. It is said that in this nation, there was no akmah other than Qatada ibn Di‘ama al-Sadusi, the author of the commentary. It is narrated that 50,000 sick people would gather around him; those who could reach him did, and those who could not, ‘Īsā would go to them. His treatment was only through prayer.

"By the permission of Allah" This is repeated to dispel the illusion of those who might imagine divinity in him. It is narrated that he revived Sam ibn Nuh while they were watching. They said, "This is magic, show us a sign." He said, "O so-and-so, you ate such-and-such, and O so-and-so, such-and-such is hidden for you."

"And to make lawful" This is a response to "with a sign from your Lord," meaning: "I have come to you with a sign from your Lord, and to make lawful for you..." It is also possible that "confirming" is also a response to it. What Allah had forbidden to them in the Law of Musa were fats, entrails, camel meat, fish, and everything with claws. ‘Īsā made some of that lawful for them.

"I have come to you with a sign from your Lord" This testifies to the truth of my message, which is his saying: "That Allah is my Lord and your Lord." All messengers were upon this statement; they did not differ in it. It is also read with a fatha (as a substitute for "sign"). The phrase "So fear Allah and obey me" is an interruption. If you ask: How is this statement made a sign from his Lord? I say: Because Allah made it a mark by which he is known to be a messenger, just like other messengers, by guiding him to reflect on the proofs of reason and deduction. It may also be a repetition of "I have come to you with a sign," meaning: I have come to you with one sign after another—from the creation of the bird, the healing, the reviving, the informing of secrets, to my birth without a father, my speech in the cradle, and all else.