19:25 Maryam (Mary)

{ وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا ْ} أي: طريا لذيذا نافعا

ولهذا قال بعده "وهزي إليك بجذع النخلة" أي وخذي إليك بجذع النخلة قيل كانت يابسة قاله ابن عباس وقيل مثمرة قال مجاهد كانت عجوة وقال الثوري عن أبي داود نفيع الأعمى كانت صرفانة والظاهر أنها كانت شجرة ولكن لم تكن في إبان ثمرها قاله وهب بن منبه ولهذا امتن عليها بذلك بأن جعل عندها طعاما وشرابا فقال "تساقط عليك رطبا جنيا فكلي واشربي وقري عينا" أي طيبي نفسا ولهذا قال عمرو بن ميمون: ما من شيء خير للنفساء من التمر والرطب ثم تلا هذه الآية الكريمة وقال ابن أبي حاتم حدثنا علي بن الحسين حدثنا شيبان حدثنا مسرور بن سعيد التميمي حدثنا عبدالرحمن بن عمرو الأوزاعي عن عروة بن رويم عن علي بن أبي طالب قال: قال رسول الله صلى الله عليه وسلم "أكرموا عمتكم النخلة فإنها خلقت من الطين الذي خلق منه آدم عليه السلام وليس من الشجر شيء يلقح غيرها" وقال رسول الله صلى الله عليه وسلم "أطعموا نساءكم الولد الرطب فإن لم يكن رطب فتمر وليس من الشجر شجرة أكرم على الله من شجرة نزلت تحتها مريم بنت عمران" هذا حديث منكر جدا ورواه أبو يعلى عن شيبان به وقرأ بعضهم "تساقط" بتشديد السين وآخرون بتخفيفها وقرأ أبو نهيك "تسقط عليك رطبا جنيا" وروى أبو إسحاق عن البراء أنه قرأها "يساقط" أي الجذع والكل متقارب.

What was said to Her after the Birth

Some reciters read the Ayah as,

مَنْ تَحْتِهَا

(Who was below her) Meaning the one who was below her called to her. Others recited it as,

مِن تَحْتِهَآ

(from below her) With the meaning of a preposition (from) instead of a pronoun (who). The scholars of Tafsir have differed over the interpretation of who was calling out. Al-`Awfi and others reported from Ibn `Abbas that he said,

فَنَادَاهَا مِن تَحْتِهَآ

(Then cried unto her from below her,) "This is referring to Jibrilbecause `Isa did not speak until she brought him to her people." Similarly, Sa`id bin Jubayr, Ad-Dahhak, `Amr bin Maymun, As-Suddi and Qatadah all said, "Verily, this is referring to the angel Jibril." This means that he (Jibril) called out to her from the bottom of the valley. Mujahid said,

فَنَادَاهَا مِن تَحْتِهَآ

(Then cried unto her from below her,) "This is referring to `Isa bin Maryam." Likewise, `Abdur-Razzaq reported from Ma`mar that Qatadah said that Al-Hasan said, "This is referring to her son (`Isa)." This is also one of the two opinions reported from Sa`id bin Jubayr -- that it was her son, `Isa, speaking. Sa`id said, "Have you not heard Allah saying,

فَأَشَارَتْ إِلَيْهِ

(Then she pointed to him.) Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir. Allah said,

أَلاَّ تَحْزَنِى

(Grieve not:) He called to her saying, "Do not grieve."

قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً

(your Lord has provided a Sariy under you.) Sufyan Ath-Thawri and Shu`bah reported from Abu Ishaq that Al-Bara' bin `Azib said, s

قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً

(your Lord has provided a Sariy under you.) "This means a small stream." Likewise, `Ali bin Abi Talhah reported that Ibn `Abbas said, "Sariy means a river." `Amr bin Maymun held the same view, as he said, "It means a river for her to drink from." Mujahid said, "It means river in the Syrian language." Sa`id bin Jubayr said, "Sariy is a small flowing river." Others said that Sariy refers to `Isa. This was said by Al-Hasan, Ar-Rabi` bin Anas, Muhammad bin `Abbad bin Ja`far, and it is one of the two opinions reported from Qatadah. It is also the view of `Abdur-Rahman bin Zayd bin Aslam. However, the first view seems to be the most obvious meaning. For this reason, Allah said after it,

وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ

(And shake the trunk of date palm towards you,) meaning, "Grab the trunk of the date-palm tree and shake it towards yourself." Therefore, Allah blessed her by giving her food and drink. Then He said,

تُسَـقِطْ عَلَيْكِ رُطَباً جَنِيّاًفَكُلِى وَاشْرَبِى وَقَرِّى عَيْناً

(It will let fall fresh ripe dates upon you. So eat and drink and rejoice.) Meaning to be happy. This is why `Amr bin Maymun said, "Nothing is better for the woman confined in childbed than dried dates and fresh dates." Then he recited this noble Ayah. Concerning Allah's statement,

فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً

(And if you see any human being,) This means any person that you see,

فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(Say: `Verily, I have vowed a fast unto the Most Gracious (Allah) so I shall not speak to any human being today.') Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,

فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(so I shall not speak to any human being today. ) Anas bin Malik commented on,

إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً

(I have vowed a fast unto the Most Gracious) He said; "A vow of silence." Likewise said Ibn `Abbas and Ad-Dahhak. The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak. As-Suddi, Qatadah and `Abdur-Rahman bin Zayd have all stated this view. `Abdur-Rahman bin Zayd said, "When `Isa said to Maryam,

أَلاَّ تَحْزَنِى

(Grieve not) She said, `How can I not grieve when you are with me and I have no husband nor am I an owned slave woman What excuse do I have with the people Woe unto me, if I had only died before this, and had been a thing forgotten and unknown.' Then, `Isa said to her, `I will suffice you with a statement,

فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً

(And if you see any human being, say: `Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day.')' All of this is from the speech of `Isa to his mother." Wahb said the same as well.

And shake the trunk of the palm-tree towards you a palm-tree which had withered the bi- in bi-jidh‘i’l-nakhlati ‘the trunk of the palm-tree is extra — there will drop tusāqit originally this is tatasāqat but the second tā’ is changed into a sīn and is assimilated with the second sīn; a variant reading omits it the second tā’ altogether on you dates rutaban a specification fresh and ripe janiyyan an adjectival qualification of it of rutaban ‘dates’.

سَرِیّاً The literal meaning of the word سَرِی appearing in verse 24 is a small canal. Allah Ta’ ala caused a small stream to flow at the moment either by his direct command or through Sayyidna Jibra'il (علیہ السلام) . There are reports supporting both these probabilities. It is worth noting here that while describing the means to bring consolation to Sayyidah Maryam (علیہا السلام) water was mentioned first and then date as something to eat