Dalil
العربية

Tarikh (al-Tabari) 308

The story of ʿĪsā b. Maryam (peace be upon him)

نزول سورة آل عمران قَالَ اللَّهُ تَعَالَى فِي سُورَةِ " آلِ عِمْرَانَ "، الَّتِي أُنْزِلَ صَدْرُهَا، وَهُوَ ثَلَاثٌ وَثَمَانُونَ آيَةً مِنْهَا، فِي الرَّدِّ عَلَى النَّصَارَى، عَلَيْهِمْ لَعَائِنُ اللَّهِ، الَّذِينَ زَعَمُوا أَنَّ لِلَّهِ وَلَدًا، تَعَالَى اللَّهُ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا، وَكَانَ قَدْ قَدِمَ وَفْدُ نَجْرَانَ مِنْهُمْ عَلَى رَسُولِ اللَّهِ ﷺ، فَجَعَلُوا يَذْكُرُونَ مَا هُمْ عَلَيْهِ مِنَ الْبَاطِلِ، مِنَ التَّثْلِيثِ فِي الْأَقَانِيمِ، وَيَدَّعُونَ - بِزَعْمِهِمْ - أَنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ; وَهُمُ الذَّاتُ الْمُقَدَّسَةُ، وَعِيسَى، وَمَرْيَمُ، عَلَى اخْتِلَافِ فِرَقِهِمْ، فَأَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ، صَدْرَ هَذِهِ السُّورَةِ بَيَّنَ فِيهَا، أَنَّ عِيسَى عَبْدٌ مِنْ عِبَادِ اللَّهِ، خَلَقَهُ وَصَوَّرَهُ فِي الرَّحِمِ، كَمَا صَوَّرَ غَيْرَهُ مِنَ الْمَخْلُوقَاتِ، وَأَنَّهُ خَلَقَهُ مِنْ غَيْرِ أَبٍ، كَمَا خَلَقَ آدَمَ مِنْ غَيْرِ أَبٍ وَلَا أُمٍّ وَقَالَ لَهُ: كُنْ. فَكَانَ. ميلاد مريم ونسبها وَبَيَّنَ تَعَالَى أَصْلَ مِيلَادِ أُمِّهِ مَرْيَمَ، وَكَيْفَ كَانَ مِنْ أَمْرِهَا، وَكَيْفَ حَمَلَتْ بِوَلَدِهَا عِيسَى،  وَكَذَلِكَ بَسَطَ ذَلِكَ فِي سُورَةِ " مَرْيَمَ " كَمَا سَنَتَكَلَّمُ عَلَى ذَلِكَ كُلِّهِ بِعَوْنِ اللَّهِ وَحُسْنِ تَوْفِيقِهِ وَهِدَايَتِهِ، فَقَالَ تَعَالَى وَهُوَ أَصْدَقُ الْقَائِلِينَ: إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ [ آلِ عِمْرَانَ: 33 - 37 ]. يَذْكُرُ تَعَالَى أَنَّهُ اصْطَفَى آدَمَ، عَلَيْهِ السَّلَامُ، وَالْخُلَّصَ مِنْ ذُرِّيَّتِهِ الْمُتَّبِعِينَ شَرْعَهُ الْمُلَازِمِينَ طَاعَتَهُ، ثُمَّ خَصَّصَ فَقَالَ: وَآلَ إِبْرَاهِيمَ، فَدَخَلَ فِيهِمْ بَنُو إِسْمَاعِيلَ، وَبَنُو إِسْحَاقَ. ثُمَّ ذَكَرَ فَضْلَ هَذَا الْبَيْتِ الطَّاهِرِ الطَّيِّبِ، وَهُمْ آلُ عِمْرَانَ، وَالْمُرَادُ بِعِمْرَانَ هَذَا وَالِدُ مَرْيَمَ عَلَيْهِمَا السَّلَامُ، قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَهُوَ عِمْرَانُ بْنُ بَاشِمَ بْنُ أَمُونَ بْنِ مَنْشَا بْنِ حِزْقِيَا بْنِ أَحْزِيقَ بْنِ مَوْثِمَ بْنِ عَزَارْيَا بْنِ أَمْصِيَا بْنِ يَاوِشَ بْنِ أَحْزِيهُو بْنُ يَارِمَ بْنُ يَهْفَاشَاطَ بْنِ أَيْشِ بْنِ أَبَانَ بْنِ رَحْبَعَامَ بْنِ سُلَيْمَانَ بْنِ دَاوُدَ. وَقَالَ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ: مَرْيَمُ بِنْتُ عِمْرَانَ بْنِ مَاتَانَ بْنِ الَيعَازِرَ بْنِ الْيُودِ بْنِ أَجْبَنَ بْنِ صَادُوقَ بْنِ عَيَازُورَ بْنِ الْيَاقِيمِ بْنِ أَيْبُودَ بْنِ زَرْبَائِيلَ بْنِ شَالْتَانِ بْنِ يُوحِنْيَا بْنِ بِرِسْتِيَا بْنِ آمُونَ بْنِ مِيشَا بْنِ حَزْقِيلَ بْنِ أَجَازَ بْنِ يُوثَامَ بْنِ عَزِرْيَا بْنِ بُورَامَ بْنِ بُوسَافَاطَ بْنِ أَسَا بْنِ أَبْيَا بْنِ رَخِيعَمَ بْنِ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِ السَّلَامُ. وَفِيهِ مُخَالَفَةٌ لِمَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَلَا خِلَافَ أَنَّهَا مِنْ سُلَالَةِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَكَانَ أَبُوهَا عِمْرَانُ صَاحِبَ صَلَاةِ بَنِي إِسْرَائِيلَ فِي زَمَانِهِ، وَكَانَتْ أُمُّهَا، وَهِيَ حَنَّةُ بِنْتُ فَاقُودَ بْنِ قُبَيْلَ، مِنَ الْعَابِدَاتِ، وَكَانَ زَكَرِيَّا نَبِيُّ ذَلِكَ الزَّمَانِ زَوْجَ أُخْتِ مَرْيَمَ أَشْيَاعَ فِي قَوْلِ الْجُمْهُورِ، وَقِيلَ: زَوْجُ خَالَتِهَا أَشْيَاعَ. فَاللَّهُ أَعْلَمُ. وَقَدْ ذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ وَغَيْرُهُ، أَنَّ أُمَّ مَرْيَمَ كَانَتْ لَا تَحْبَلُ، فَرَأَتْ يَوْمًا طَائِرًا يَزُقُّ فَرْخًا لَهُ، فَاشْتَهَتِ الْوَلَدَ، فَنَذَرَتْ لِلَّهِ إِنْ حَمَلَتْ لَتَجْعَلَنَّ وَلَدَهَا مُحَرَّرًا ; أَيْ حَبِيسًا فِي خِدْمَةِ بَيْتِ الْمَقْدِسِ. قَالُوا: فَحَاضَتْ مِنْ فَوْرِهَا، فَلَمَّا طَهُرَتْ وَاقَعَهَا بَعْلُهَا، فَحَمَلَتْ بِمَرْيَمَ، عَلَيْهَا السَّلَامُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَقُرِئَ بِضَمِّ التَّاءِ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى أَيْ: فِي خِدْمَةِ بَيْتِ الْمَقْدِسِ، وَكَانُوا فِي ذَلِكَ الزَّمَانِ يَنْذِرُونَ لِبَيْتِ الْمَقْدِسِ خُدَّامًا مِنْ أَوْلَادِهِمْ. تسميتها بمريم وَقَوْلُهَا: وَإِنِّي سَمَّيْتُهَا مَرْيَمَ اسْتُدِلَّ بِهِ عَلَى تَسْمِيَةِ الْمَوْلُودِ يَوْمَ يُولَدُ،  وَكَمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ أَنَسٍ فِي ذَهَابِهِ بِأَخِيهِ إِلَى رَسُولِ اللَّهِ ﷺ، فَحَنَّكَ أَخَاهُ وَسَمَّاهُ عَبْدَ اللَّهِ. وَجَاءَ فِي حَدِيثِ الْحَسَنِ عَنْ سَمُرَةَ مَرْفُوعًا: كُلُّ غُلَامٍ رَهِينَةٌ بِعَقِيقَتِهِ، تُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُسَمَّى وَيُحْلَقُ رَأْسُهُ رَوَاهُ أَحْمَدُ، وَأَهْلُ السُّنَنِ، وَصَحَّحَهُ التِّرْمِذِيُّ، وَجَاءَ فِي بَعْضِ أَلْفَاظِهِ: وَ " يُدَمَّى " بَدَلَ: وَ " يُسَمَّى ". وَصَحَّحَهُ بَعْضُهُمْ. وَاللَّهُ أَعْلَمُ. وَقَوْلُهَا: وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ قَدِ اسْتُجِيبَ لَهَا فِي هَذَا، كَمَا تُقُبِّلَ مِنْهَا نَذْرُهَا ; فَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ ﷺ قَالَ: مَا مِنْ مَوْلُودٍ إِلَّا وَالشَّيْطَانُ يَمَسُّهُ حِينَ يُولَدُ فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّ الشَّيْطَانِ إِيَّاهُ إِلَّا مَرْيَمَ وَابْنَهَا ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: وَاقْرَءُوا إِنْ شِئْتُمْ: وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ أَخْرَجَاهُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ. كفالة زكريا عليه السلام لمريم وَقَوْلُهُ: فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ذَكَرَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ أَنَّ أُمَّهَا حِينَ وَضَعَتْهَا، لَفَّتْهَا فِي خُرُوقِهَا ثُمَّ خَرَجَتْ بِهَا إِلَى الْمَسْجِدِ، فَسَلَّمَتْهَا إِلَى الْعُبَّادِ الَّذِينَ هُمْ مُقِيمُونَ بِهِ، وَكَانَتِ ابْنَةَ إِمَامِهِمْ وَصَاحِبِ صَلَاتِهِمْ، فَتَنَازَعُوا فِيهَا. وَالظَّاهِرُ أَنَّهَا إِنَّمَا سَلَّمَتْهَا إِلَيْهِمْ بَعْدَ رَضَاعِهَا وَكَفَالَةِ مِثْلِهَا فِي صِغَرِهَا، ثُمَّ لَمَّا دَفَعَتْهَا إِلَيْهِمْ تَنَازَعُوا فِي أَيِّهِمْ يَكْفُلُهَا، وَكَانَ زَكَرِيَّا نَبِيَّهُمْ فِي ذَلِكَ الزَّمَانِ، وَقَدْ أَرَادَ أَنْ يَسْتَبِدَّ بِهَا دُونَهُمْ ; مِنْ أَجْلِ أَنَّ زَوْجَتَهُ أُخْتُهَا أَوْ خَالَتُهَا، عَلَى الْقَوْلَيْنِ، فَشَاحُّوهُ فِي ذَلِكَ، وَطَلَبُوا أَنْ يَقْتَرِعَ مَعَهُمْ، فَسَاعَدَتْهُ الْمَقَادِيرُ، فَخَرَجَتْ قُرْعَتُهُ غَالِبَةً لَهُمْ، وَذَلِكَ أَنَّ الْخَالَةَ بِمَنْزِلَةِ الْأُمِّ. قَالَ اللَّهُ تَعَالَى " وَكَفَّلَهَا زَكَرِيَّا أَيْ: بِسَبَبِ غَلَبِهِ لَهُمْ فِي الْقُرْعَةِ، كَمَا قَالَ تَعَالَى: ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ [ آلِ عِمْرَانَ: 44 ]. قَالُوا: وَذَلِكَ أَنَّ كُلًّا مِنْهُمْ أَلْقَى قَلَمَهُ مَعْرُوفًا بِهِ، ثُمَّ حَمَلُوهَا وَوَضَعُوهَا فِي مَوْضِعٍ، وَأَمَرُوا غُلَامًا لَمْ يَبْلُغِ الْحِنْثَ، فَأَخْرَجَ وَاحِدًا مِنْهَا، وَظَهَرَ قَلَمُ زَكَرِيَّا، عَلَيْهِ السَّلَامُ، فَطَلَبُوا أَنْ يَقْتَرِعُوا مَرَّةً ثَانِيَةً، وَأَنْ يَكُونَ ذَلِكَ بِأَنْ يُلْقُوا أَقْلَامَهُمْ فِي النَّهْرِ، فَأَيُّهُمْ جَرَى قَلَمُهُ عَلَى خِلَافِ جَرْيَةِ الْمَاءِ فَهُوَ الْغَالِبُ، فَفَعَلُوا، فَكَانَ قَلَمُ زَكَرِيَّا هُوَ الَّذِي جَرَى عَلَى خِلَافِ جَرْيَةِ الْمَاءِ، وَسَارَتْ أَقْلَامُهُمْ مَعَ الْمَاءِ، ثُمَّ طَلَبُوا مِنْهُ أَنْ يَقْتَرِعُوا ثَالِثَةً، فَأَيُّهُمْ جَرَى قَلَمُهُ مَعَ الْمَاءِ، وَتَكُونُ بَقِيَّةُ الْأَقْلَامِ قَدِ انْعَكَسَ سَيْرُهَا صُعُدًا ; فَهُوَ الْغَالِبُ، فَفَعَلُوا، فَكَانَ زَكَرِيَّا هُوَ الْغَالِبَ لَهُمْ، فَكَفَلَهَا إِذْ كَانَ أَحَقَّ بِهَا شَرْعًا وَقَدَرًا ; لِوُجُوهٍ عَدِيدَةٍ. عبادة وكرامات مريم قَالَ اللَّهُ تَعَالَى: كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يَامَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ قَالَ الْمُفَسِّرُونَ: اتَّخَذَ لَهَا زَكَرِيَّا مَكَانًا شَرِيفًا مِنَ الْمَسْجِدِ، لَا يَدْخُلُهُ سِوَاهَا، فَكَانَتْ تَعْبُدُ اللَّهَ فِيهِ، وَتَقُومُ بِمَا يَجِبُ عَلَيْهَا مِنْ سَدَانَةِ الْبَيْتِ إِذَا جَاءَتْ نَوْبَتُهَا، وَتَقُومُ بِالْعِبَادَةِ لَيْلَهَا وَنَهَارَهَا، حَتَّى صَارَتْ يُضْرَبُ بِهَا الْمَثَلُ بِعِبَادَتِهَا فِي بَنِي إِسْرَائِيلَ، وَاشْتَهَرَتْ بِمَا ظَهَرَ عَلَيْهَا مِنَ الْأَحْوَالِ الْكَرِيمَةِ، وَالصِّفَاتِ الشَّرِيفَةِ، حَتَّى إِنَّهُ كَانَ نَبِيُّ اللَّهِ زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا مَوْضِعَ عِبَادَتِهَا، يَجِدُ عِنْدَهَا رِزْقًا غَرِيبًا فِي غَيْرِ أَوَانِهِ، فَكَانَ يَجِدُ عِنْدَهَا فَاكِهَةَ الصَّيْفِ فِي الشِّتَاءِ، وَفَاكِهَةَ الشِّتَاءِ فِي الصَّيْفِ، فَيَسْأَلُهَا: أَنَّى لَكِ هَذَا فَتَقُولُ: هُوَ مِنْ عِنْدِ اللَّهِ أَيْ: رِزْقٌ رَزَقَنِيهِ اللَّهُ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ فَعِنْدَ ذَلِكَ وَهُنَالِكَ طَمِعَ زَكَرِيَّا فِي وُجُودِ وَلَدٍ مِنْ صُلْبِهِ، وَإِنْ كَانَ قَدْ أَسَنَّ وَكَبِرَ. قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ قَالَ بَعْضُهُمْ: قَالَ: يَا مَنْ يَرْزُقُ مَرْيَمَ الثَّمَرَ فِي غَيْرِ أَوَانِهِ، هَبْ لِي وَلَدًا، وَإِنْ كَانَ فِي غَيْرِ أَوَانِهِ. فَكَانَ مِنْ خَبَرِهِ وَقَضِيَّتِهِ، مَا قَدَّمْنَا ذِكْرَهُ فِي قِصَّتِهِ. اصطفاء مريم وبشارتها بعيسى عليه السلام قَالَ اللَّهُ تَعَالَى: وَإِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ يَامَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ إِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ قَالَ كَذَلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَرَسُولًا إِلَى بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ فَلَمَّا أَحَسَّ [ آلِ عِمْرَانَ: 42 - 51 ]. يَذْكُرُ تَعَالَى أَنَّ الْمَلَائِكَةَ بَشَّرَتْ مَرْيَمَ بِاصْطِفَاءِ اللَّهِ لَهَا، مِنْ بَيْنِ سَائِرِ نِسَاءِ عَالَمِي زَمَانِهَا، بِأَنِ اخْتَارَهَا لِإِيجَادِ وَلَدٍ مِنْهَا، مِنْ غَيْرِ أَبٍ، وَبُشِّرَتْ بِأَنْ يَكُونَ نَبِيًّا شَرِيفًا وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ أَيْ: فِي صِغَرِهِ، يَدْعُوهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَكَذَلِكَ فِي حَالِ كُهُولَتِهِ، فَدَلَّ عَلَى أَنَّهُ يَبْلُغُ الْكُهُولَةَ، وَيَدْعُو إِلَى اللَّهِ فِيهَا، وَأُمِرَتْ بِكَثْرَةِ الْعِبَادَةِ وَالْقُنُوتِ وَالسُّجُودِ وَالرُّكُوعِ ; لِتَكُونَ أَهْلًا لِهَذِهِ الْكَرَامَةِ، وَلِتَقُومَ بِشُكْرِ هَذِهِ النِّعْمَةِ. فَيُقَالُ: إِنَّهَا كَانَتْ تَقُومُ فِي الصَّلَاةِ حَتَّى تَفَطَّرَتْ قَدَمَاهَا، ؓ وَرَحِمَهَا، وَرَحِمَ أُمَّهَا وَأَبَاهَا. فَقَوْلُ الْمَلَائِكَةِ: يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ أَيِ اخْتَارَكِ وَاجْتَبَاكِ. ( وَطَهَّرَكِ ) أَيْ: مِنَ الْأَخْلَاقِ الرَّذِيلَةِ، وَأَعْطَاكِ الصِّفَاتِ الْجَمِيلَةِ. وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ، يَحْتَمِلُ أَنْ يَكُونَ الْمُرَادُ عَالَمِي زَمَانِهَا، كَقَوْلِهِ لِمُوسَى: إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ وَكَقَوْلِهِ عَنْ بَنِي إِسْرَائِيلَ: وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ [ الدُّخَانِ: 32 ]. وَمَعْلُومٌ أَنَّ إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ، أَفْضَلُ مِنْ مُوسَى، وَأَنَّ مُحَمَّدًا ﷺ، أَفْضَلُ مِنْهُمَا، وَكَذَلِكَ هَذِهِ الْأُمَّةُ أَفْضَلُ مِنْ سَائِرِ الْأُمَمِ قَبْلَهَا، وَأَكْثَرُ عَدَدًا، وَأَفْضَلُ عِلْمًا، وَأَزْكَى عَمَلًا، مِنْ بَنِي إِسْرَائِيلَ وَغَيْرِهِمْ. وَيَحْتَمِلُ أَنْ يَكُونَ قَوْلُهُ: وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ مَحْفُوظَ الْعُمُومِ ; فَتَكُونَ أَفْضَلَ نِسَاءِ الدُّنْيَا  مِمَّنْ كَانَ قَبْلَهَا، وَوُجِدَ بَعْدَهَا ; لِأَنَّهَا إِنْ كَانَتْ نَبِيَّةً، عَلَى قَوْلِ مَنْ يَقُولُ بِنُبُوَّتِهَا وَنُبُوَّةِ سَارَّةَ أُمِّ إِسْحَاقَ، وَنُبُوَّةِ أُمِّ مُوسَى، مُحْتَجًّا بِكَلَامِ الْمَلَائِكَةِ وَالْوَحْيِ إِلَى أُمِّ مُوسَى، كَمَا يَزْعُمُ ذَلِكَ ابْنُ حَزْمٍ وَغَيْرُهُ، فَلَا يَمْتَنِعُ عَلَى هَذَا أَنْ تَكُونَ مَرْيَمُ أَفْضَلَ مِنْ سَارَّةَ وَأُمِّ مُوسَى ; لِعُمُومِ قَوْلِهِ: وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ إِذْ لَمْ يُعَارِضْهُ غَيْرُهُ. وَاللَّهُ أَعْلَمُ. وَأَمَّا عَلَى قَوْلِ الْجُمْهُورِ، كَمَا قَدْ حَكَاهُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ وَغَيْرُهُ عَنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، مِنْ أَنَّ النُّبُوَّةَ مُخْتَصَّةٌ بِالرِّجَالِ، وَلَيْسَ فِي النِّسَاءِ نَبِيَّةٌ، فَيَكُونُ أَعْلَى مَقَامَاتِ مَرْيَمَ، كَمَا قَالَ اللَّهُ تَعَالَى: مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ [ الْمَائِدَةِ: 75 ]. فَعَلَى هَذَا لَا يَمْتَنِعُ أَنْ تَكُونَ أَفْضَلَ الصِّدِّيقَاتِ الْمَشْهُورَاتِ مِمَّنْ كَانَ قَبْلَهَا، وَمِمَّنْ يَكُونُ بَعْدَهَا. وَاللَّهُ أَعْلَمُ. أفضل نساء العالمين وَقَدْ جَاءَ ذِكْرُهَا مَقْرُونًا مَعَ آسِيَةَ بِنْتِ مُزَاحِمٍ، وَخَدِيجَةَ بِنْتِ خُوَيْلِدٍ، وَفَاطِمَةَ بِنْتِ مُحَمَّدٍ، ؓ وَأَرْضَاهُنَّ. وَعَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: خَيْرُ نِسَاءِ الْعَالَمِينَ  أَرْبَعٌ: مَرْيَمُ بِنْتُ عِمْرَانَ، وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ رَسُولِ اللَّهِ. وَعَنِ ابْنِ الْمُسَيِّبِ، قَالَ: كَانَ أَبُو هُرَيْرَةَ يُحَدِّثُ أَنَّ النَّبِيَّ ﷺ قَالَ: خَيْرُ نِسَاءٍ رَكِبْنَ الْإِبِلَ، صَالِحُ نِسَاءِ قُرَيْشٍ،  أَحْنَاهُ عَلَى وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ لِزَوْجٍ فِي ذَاتِ يَدِهِ قَالَ أَبُو هُرَيْرَةَ وَلَمْ تَرْكَبْ مَرْيَمُ بَعِيرًا قَطُّ. قَالَ أَبُو هُرَيْرَةَ وَقَدْ عَلِمَ رَسُولُ اللَّهِ ﷺ أَنَّ ابْنَةَ عِمْرَانَ لَمْ تَرْكَبِ الْإِبِلَ. وَعَنْ عَائِشَةَ أَنَّهَا قَالَتْ لِفَاطِمَةَ: أَرَأَيْتِ حِينَ أَكْبَبْتِ عَلَى رَسُولِ اللَّهِ ﷺ فَبَكَيْتِ، ثُمَّ ضَحِكْتِ ؟ قَالَتْ: أَخْبَرَنِي أَنَّهُ مَيِّتٌ مِنْ وَجَعِهِ هَذَا فَبَكَيْتُ، ثُمَّ أَكْبَبْتُ عَلَيْهِ، فَأَخْبَرَنِي أَنِّي أَسْرَعُ أَهْلِهِ لُحُوقًا بِهِ، وَأَنِّي سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ،  إِلَّا مَرْيَمَ بِنْتَ عِمْرَانَ، فَضَحِكْتُ. وَالْمَقْصُودُ أَنَّ هَذَا يَدُلُّ عَلَى أَنَّ مَرْيَمَ وَفَاطِمَةَ أَفْضَلُ هَذِهِ الْأَرْبَعِ، ثُمَّ يَحْتَمِلُ الِاسْتِثْنَاءُ أَنْ تَكُونَ مَرْيَمُ أَفْضَلَ مِنْ فَاطِمَةَ، وَيَحْتَمِلُ أَنْ يَكُونَا عَلَى السَّوَاءِ فِي الْفَضِيلَةِ ; لَكِنْ وَرَدَ حَدِيثٌ، إِنْ صَحَّ عَيَّنَ الِاحْتِمَالَ الْأَوَّلَ، فَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ: عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ مَرْيَمُ بِنْتُ عِمْرَانَ، ثُمَّ فَاطِمَةُ، ثُمَّ خَدِيجَةُ، ثُمَّ آسِيَةُ امْرَأَةُ فِرْعَوْنَ فَإِنْ كَانَ هَذَا اللَّفْظُ مَحْفُوظًا بِ " ثُمَّ " الَّتِي لِلتَّرْتِيبِ، فَهُوَ مُبَيِّنٌ لِأَحَدِ الِاحْتِمَالَيْنِ اللَّذَيْنِ دَلَّ عَلَيْهِمَا الِاسْتِثْنَاءُ، وَيُقَدَّمُ عَلَى مَا تَقَدَّمَ مِنَ الْأَلْفَاظِ الَّتِي وَرَدَتْ بِوَاوِ الْعَطْفِ، الَّتِي لَا تَقْتَضِي التَّرْتِيبَ وَلَا تَنْفِيهِ. وَاللَّهُ أَعْلَمُ. وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ، كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ فَإِنَّهُ حَدِيثٌ صَحِيحٌ كَمَا تَرَى، اتَّفَقَ الشَّيْخَانِ عَلَى إِخْرَاجِهِ، وَلَفْظُهُ يَقْتَضِي حَصْرَ الْكَمَالِ فِي النِّسَاءِ فِي مَرْيَمَ وَآسِيَةَ، وَلَعَلَّ الْمُرَادَ بِذَلِكَ فِي زَمَانِهِمَا، فَإِنَّ كُلًّا مِنْهُمَا كَفَلَتْ نَبِيًّا فِي حَالِ صِغَرِهِ، فَآسِيَةُ كَفَلَتْ مُوسَى الْكَلِيمَ، وَمَرْيَمُ كَفَلَتْ وَلَدَهَا عَبْدَ اللَّهِ وَرَسُولِهِ، فَلَا يَنْفِي كَمَالَ غَيْرِهِمَا فِي هَذِهِ الْأُمَّةِ، كَخَدِيجَةَ وَفَاطِمَةَ ; فَخَدِيجَةُ خَدَمَتْ رَسُولَ اللَّهِ ﷺ، قَبْلَ الْبَعْثَةِ خَمْسَةَ عَشَرَ سَنَةً، وَبَعْدَهَا أَزْيَدَ مِنْ عَشْرِ سِنِينَ، وَكَانَتْ لَهُ وَزِيرَ صِدْقٍ بِنَفْسِهَا وَمَالِهَا، ؓ وَأَرْضَاهَا، وَأَمَّا فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ فَإِنَّهَا خُصَّتْ بِمَزِيدِ فَضِيلَةٍ عَلَى أَخَوَاتِهَا ; لِأَنَّهَا أُصِيبَتْ بِرَسُولِ اللَّهِ ﷺ، وَبَقِيَّةُ أَخَوَاتِهَا مِتْنَ فِي حَيَاةِ النَّبِيِّ ﷺ، وَأَمَّا عَائِشَةُ ; فَإِنَّهَا كَانَتْ أَحَبَّ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ إِلَيْهِ، وَلَمْ يَتَزَوَّجْ بِكْرًا غَيْرَهَا، وَلَا يُعْرَفُ فِي سَائِرِ النِّسَاءِ فِي هَذِهِ الْأُمَّةِ، بَلْ وَلَا فِي غَيْرِهَا، أَعْلَمُ مِنْهَا وَلَا أَفْهَمُ، وَقَدْ غَارَ اللَّهُ لَهَا حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا، فَأَنْزَلَ بَرَاءَتَهَا مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ، وَقَدْ عُمِّرَتْ بَعْدَ رَسُولِ اللَّهِ ﷺ، قَرِيبًا مِنْ خَمْسِينَ سَنَةً، تُبَلِّغُ عَنْهُ الْقُرْآنَ وَالسُّنَّةَ، وَتُفْتِي الْمُسْلِمِينَ وَتُصْلِحُ بَيْنَ الْمُخْتَلِفِينَ، وَهِيَ أَشْرَفُ أُمَّهَاتِ الْمُؤْمِنِينَ، حَتَّى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ أُمِّ الْبَنَاتِ وَالْبَنِينَ، فِي قَوْلِ طَائِفَةٍ مِنَ الْعُلَمَاءِ السَّابِقِينَ وَاللَّاحِقِينَ، وَالْأَحْسَنُ الْوَقْفُ فِيهِمَا، ؓ، وَمَا ذَاكَ إِلَّا لِأَنَّ قَوْلَهُ ﷺ: وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ، كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ يَحْتَمِلُ أَنْ يَكُونَ عَامًّا بِالنِّسْبَةِ إِلَى الْمَذْكُورَاتِ وَغَيْرِهِنَّ، وَيَحْتَمِلُ أَنْ يَكُونَ عَامًّا بِالنِّسْبَةِ إِلَى مَا عَدَا الْمَذْكُورَاتِ. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ هَاهُنَا ذِكْرُ مَا يَتَعَلَّقُ بِمَرْيَمَ بِنْتِ عِمْرَانَ، عَلَيْهَا السَّلَامُ، فَإِنَّ اللَّهَ طَهَّرَهَا وَاصْطَفَاهَا عَلَى نِسَاءِ عَالَمِي زَمَانِهَا، وَيَجُوزُ أَنْ يَكُونَ تَفْضِيلُهَا عَلَى النِّسَاءِ مُطْلَقًا، كَمَا قَدَّمْنَا. مريم من أزواج النبي ﷺ في الجنة وَقَدْ وَرَدَ فِي حَدِيثٍ أَنَّهَا تَكُونُ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فِي الْجَنَّةِ، هِيَ وَآسِيَةُ بِنْتُ مُزَاحِمٍ. وَقَدْ ذَكَرْنَا فِي " التَّفْسِيرِ " عَنْ بَعْضِ السَّلَفِ، أَنَّهُ قَالَ ذَلِكَ، وَاسْتَأْنَسَ بِقَوْلِهِ: ثَيِّبَاتٍ وَأَبْكَارًا [ التَّحْرِيمِ: 5 ]. قَالَ: فَالثَّيِّبُ آسِيَةُ، وَمِنَ الْأَبْكَارِ مَرْيَمُ بِنْتُ عِمْرَانَ. وَعَنْ أَبِي أُمَامَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَشْعَرْتِ أَنَّ اللَّهَ زَوَّجَنِي مَرْيَمَ بِنْتَ عِمْرَانَ، وَآسِيَةَ بِنْتَ مُزَاحِمٍ، وَكَلْثَمَ أُخْتَ مُوسَى رَوَاهُ ابْنُ جَعْفَرٍ الْعُقَيْلِيُّ مِنْ حَدِيثِ عَبْدِ النُّورِ بِهِ، وَزَادَ: فَقُلْتُ: هَنِيئًا لَكَ يَا رَسُولَ اللَّهِ. وَعَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ عَلَى خَدِيجَةَ وَهِيَ فِي الْمَوْتِ، فَقَالَ: يَا خَدِيجَةُ، إِذَا لَقِيتِ ضَرَائِرَكِ فَأَقْرِئِيهِنَّ مِنِّي السَّلَامَ. قَالَتْ: يَا رَسُولَ اللَّهِ، وَهَلْ تَزَوَّجْتَ قَبْلِي ؟ قَالَ: لَا، وَلَكِنَّ اللَّهَ زَوَّجَنِي مَرْيَمَ بِنْتَ عِمْرَانَ، وَآسِيَةَ بِنْتَ مُزَاحِمٍ، وَكَلْثَمَ أُخْتَ مُوسَى.

Translation

✧ The revelation of Sūrat Āl ʿImrān Allah, may He be exalted, said in Sūrat “Āl ʿImrān,” the beginning of which was revealed—and it is eighty-three verses of it—in refutation of the Christians, upon them be the curses of Allah, who claimed that Allah has a son. Exalted is Allah above what they say, with great exaltation. A delegation from Najrān among them had come to the Messenger of Allah ﷺ, and they began to mention the falsehood they were upon, of the Trinity in the hypostases, and they claimed—according to their assertion—that Allah is the third of three; they are the sanctified essence, ʿĪsā, and Maryam, according to the differences of their sects. So Allah, mighty and majestic, revealed the beginning of this sūrah, in which He made clear that ʿĪsā is a servant among the servants of Allah. He created him and formed him in the womb, just as He formed others of the creatures, and that He created him without a father, just as He created Adam without a father or mother, and said to him: “Be.” And he was. The birth of Maryam and her lineage He, may He be exalted, made clear the origin of the birth of his mother Maryam, and how her affair was, and how she carried her son ʿĪsā, and likewise He expounded that in Sūrat “Maryam” as we shall speak of all that with the help of Allah and His good success and guidance. He, may He be exalted, said—and He is the most truthful of speakers: “Indeed Allah chose Adam and Nūḥ and the family of Ibrāhīm and the family of ʿImrān over the worlds, descendants, some of them from others. And Allah is Hearing and Knowing. When the wife of ʿImrān said, ‘My Lord, indeed I have vowed to You what is in my womb, consecrated, so accept from me. Indeed You are the Hearing, the Knowing.’ And when she delivered her, she said, ‘My Lord, indeed I have delivered a female.’ And Allah was most knowing of what she delivered, and the male is not like the female. ‘And I have named her Maryam, and I seek refuge for her in You and her descendants from Satan, the outcast.’ So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zakariyyā. Every time Zakariyyā entered upon her in the miḥrāb, he found with her provision. He said, ‘O Maryam, from where is this to you?’ She said, ‘It is from Allah. Indeed Allah provides for whom He wills without account’” [Āl ʿImrān: 33–37]. He, may He be exalted, mentions that He chose Adam, ﷺ, and the elect of his descendants who follow his law and keep to obeying him. Then He specified and said: “and the family of Ibrāhīm,” so the sons of Ismāʿīl and the sons of Isḥāq entered among them. Then He mentioned the merit of this pure and good household, and they are the family of ʿImrān. The intended meaning of this ʿImrān is the father of Maryam, upon them both be peace. Muḥammad b. Isḥāq said: He is ʿImrān b. Bāshim b. Amūn b. Manshā b. Ḥizqiyā b. Aḥzīqa b. Mawthim b. ʿAzāriyā b. Amṣiyā b. Yāwish b. Aḥzīhū b. Yārim b. Yahfāshāṭ b. Aysh b. Abān b. Raḥbaʿam b. Sulaymān b. Dāwūd. Abū al-Qāsim Ibn ʿAsākir said: Maryam bt. ʿImrān b. Mātān b. al-Yaʿāzir b. al-Yūd b. Ajban b. Ṣādūq b. ʿAyāzūr b. al-Yāqīm b. Aybūd b. Zarbāʾīl b. Shāltān b. Yūḥinyā b. Biristiyā b. Āmūn b. Mīshā b. Ḥazqīl b. Ajāz b. Yūthām b. ʿAzriyā b. Būrām b. Būsāfāṭ b. Asā b. Abiyā b. Rakhīʿam b. Sulaymān b. Dāwūd, ﷺ. In it there is a discrepancy with what Muḥammad b. Isḥāq mentioned, but there is no disagreement that she is from the progeny of Dāwūd, ﷺ. Her father ʿImrān was the leader of the prayer of the Children of Israel in his time, and her mother—she is Ḥannah bt. Fāqūd b. Qubayl—was among the devout women, and Zakariyyā, the prophet of that time, was the husband of Maryam's sister Ashyāʿ according to the majority view. It is said: the husband of her maternal aunt Ashyāʿ. And Allah knows best. Muḥammad b. Isḥāq and others have mentioned that the mother of Maryam could not conceive. One day she saw a bird feeding a chick of its own, so she desired a child, and she vowed to Allah that if she conceived she would make her child consecrated; that is, dedicated in the service of the Sacred House. They said: So she menstruated immediately, and when she became pure, her husband lay with her, and she conceived Maryam, upon her be peace. When she delivered her, she said, “My Lord, indeed I have delivered a female,” and Allah was most knowing of what she delivered—and it is read with a ḍammah on the tāʾ—“and the male is not like the female”; that is, in the service of the Sacred House. In that time, they used to vow to the Sacred House servants from their children. Her naming her Maryam Her statement: “And I have named her Maryam” was used as evidence for naming the newborn on the day he is born, and as is established in the Two Ṣaḥīḥs from Anas regarding his going with his brother to the Messenger of Allah ﷺ, and he chewed a date for his brother and named him ʿAbd Allah. And in the ḥadīth of al-Ḥasan from Samurah, raised to the Prophet: “Every boy is held in pledge for his ʿaqīqah, which is slaughtered for him on his seventh day, and he is named and his head is shaved.” Aḥmad and the authors of the Sunan related it, and al-Tirmidhī declared it sound. In some of its wordings there occurs “and he is smeared with blood” instead of “and he is named.” Some declared it sound. And Allah knows best. Her statement: “And I seek refuge for her in You and her descendants from Satan, the outcast” was answered for her in this, just as her vow was accepted from her. So Imam Aḥmad said, with his chain from Abū Hurayrah, that the Prophet ﷺ said: “There is no newborn except that Satan touches him when he is born, so he cries out loudly from Satan's touch of him, except Maryam and her son.” Then Abū Hurayrah says: And recite if you wish: “And I seek refuge for her in You and her descendants from Satan, the outcast.” They both transmitted it from the ḥadīth of ʿAbd al-Razzāq. Zakariyyā's sponsorship of Maryam, ﷺ His statement: “So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zakariyyā.” Many of the exegetes mentioned that when her mother delivered her, she wrapped her in her cloths, then went out with her to the mosque and handed her over to the devotees who resided there. She was the daughter of their imam and the leader of their prayer, so they disputed over her. What is apparent is that she only handed her over to them after her suckling and the sponsorship of one like her in her infancy. Then when she gave her to them, they disputed over which of them would sponsor her. Zakariyyā was their prophet at that time, and he wanted to take her exclusively without them because his wife was her sister or her maternal aunt, according to the two views. So they contended with him over that, and they asked that he draw lots with them. The decrees favored him, and his lot came out prevailing over them, because the maternal aunt is in the position of the mother. Allah, may He be exalted, said: “and put her in the care of Zakariyyā,” that is, because of his prevailing over them in the lot, as He, may He be exalted, said: “That is from the news of the unseen which We reveal to you, and you were not with them when they cast their pens as to which of them should take charge of Maryam, and you were not with them when they disputed” [Āl ʿImrān: 44]. They said: That is because each of them cast his pen, known by it, then they carried them and placed them in a spot, and they ordered a boy who had not reached the age of sin, and he brought out one of them, and the pen of Zakariyyā, ﷺ, appeared. So they asked to draw lots a second time, and that it be by casting their pens into the river, and whichever of them had his pen run contrary to the flow of the water, he would be the winner. So they did it, and the pen of Zakariyyā was the one that ran contrary to the flow of the water, while their pens went with the water. Then they asked him to draw lots a third time, so that whichever of them had his pen run with the water while the rest of the pens had their course reversed upward, he would be the winner. So they did it, and Zakariyyā was the one who prevailed over them, so he took charge of her since he was most entitled to her by law and by decree, for numerous reasons. The worship and miracles of Maryam Allah, may He be exalted, said: “Every time Zakariyyā entered upon her in the miḥrāb, he found with her provision. He said, ‘O Maryam, from where is this to you?’ She said, ‘It is from Allah. Indeed Allah provides for whom He wills without account.’” The exegetes said: Zakariyyā set aside for her a noble place in the mosque, which no one entered except her. She used to worship Allah in it, and she would carry out what was required of her in the service of the House when her turn came, and she would stand in worship by night and day, until she became proverbial for her worship among the Children of Israel. She became famous for the miraculous states and noble qualities that appeared in her, so much so that the Prophet of Allah Zakariyyā, every time he entered upon her place of worship, would find with her provision that was strange and out of season. He would find summer fruit with her in winter, and winter fruit in summer. He would ask her: “From where is this to you?” And she would say: “It is from Allah,” that is, provision that Allah has provided for me. “Indeed Allah provides for whom He wills without account.” At that point, Zakariyyā longed for the existence of a son from his own loins, even though he had grown old and aged. He said, “My Lord, grant me from Yourself a good offspring. Indeed You are the Hearer of supplication.” Some of them said: He said, “O You who provides Maryam with fruit out of season, grant me a son, even if out of season.” And of his story and affair was what we have mentioned previously in his narrative. The choosing of Maryam and the good tidings of ʿĪsā to her, ﷺ Allah, may He be exalted, said: “And when the angels said, ‘O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. O Maryam, be devoutly obedient to your Lord and prostrate and bow with those who bow.’ That is from the news of the unseen which We reveal to you, and you were not with them when they cast their pens as to which of them should take charge of Maryam, and you were not with them when they disputed. When the angels said, ‘O Maryam, indeed Allah gives you good tidings of a word from Him, whose name is the Messiah, ʿĪsā, son of Maryam, distinguished in this world and the Hereafter and among those brought near. He will speak to the people in the cradle and in maturity and will be of the righteous.’ She said, ‘My Lord, how will I have a child when no man has touched me?’ He said, ‘Thus Allah 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, and a messenger to the Children of Israel: “Indeed I have come to you with a sign from your Lord: I create for you from clay the form of a bird, then I breathe into it and it becomes a bird by Allah's permission, and I heal the blind and the leper and give life to the dead by Allah's permission, and I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers. And confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me. Indeed Allah is my Lord and your Lord, so worship Him. This is a straight path.’” Then when he sensed [Āl ʿImrān: 42–51]. He, may He be exalted, mentions that the angels gave Maryam good tidings of Allah's choosing her from among all the women of the worlds of her time, by His selecting her for the existence of a son from her without a father, and she was given good tidings that he would be a noble prophet and would speak to the people in the cradle, that is, in his childhood, calling them to the worship of Allah alone with no partner, and likewise in his state of maturity. So that indicates that he would reach maturity and call to Allah in it. She was commanded to increase in worship, devout obedience, prostration, and bowing, so that she would be worthy of this honor and would carry out gratitude for this blessing. It is said that she used to stand in prayer until her feet cracked, ؓ and have mercy on her and on her mother and father. The angels' statement: “O Maryam, indeed Allah has chosen you,” that is, He selected you and elected you. “And purified you,” that is, from base character traits, and gave you beautiful qualities. “And chosen you above the women of the worlds” may mean the women of the worlds of her time, like His statement to Mūsā: “Indeed I have chosen you over the people,” and His statement about the Children of Israel: “And We chose them knowingly over the worlds” [al-Dukhān: 32]. It is known that Ibrāhīm, ﷺ, is more excellent than Mūsā, and that Muḥammad ﷺ is more excellent than both of them, and likewise this community is more excellent than all previous nations, more numerous, more knowledgeable, and purer in action, than the Children of Israel and others. It is also possible that His statement: “And chosen you above the women of the worlds” is general in its wording, so she would be the most excellent of the women of the world, of those before her and those after her. For if she was a prophetess, according to the view of those who hold her prophethood and the prophethood of Sārah, the mother of Isḥāq, and the prophethood of the mother of Mūsā, adducing as evidence the speech of the angels and the revelation to the mother of Mūsā, as Ibn Ḥazm and others claim, then on this basis it is not precluded that Maryam was more excellent than Sārah and the mother of Mūsā, due to the generality of His statement: “And chosen you above the women of the worlds,” since nothing else contradicts it. And Allah knows best. As for the view of the majority, as Abū al-Ḥasan al-Ashʿarī and others related from the People of the Sunnah and the Community, that prophethood is specific to men, and there is no prophetess among women, then the highest station of Maryam would be as Allah, may He be exalted, said: “The Messiah, son of Maryam, was not but a messenger; messengers had passed on before him. And his mother was a truthful woman” [al-Māʾidah: 75]. On this basis, it is not precluded that she was the most excellent of the well-known truthful women of those before her and those after her. And Allah knows best. The best women of the worlds Her mention has come paired with Āsiyah bt. Muzāḥim, Khadījah bt. Khuwaylid, and Fāṭimah bt. Muḥammad, ؓ and make them pleased. From Anas, he said: The Messenger of Allah ﷺ said: “The best of the women of the worlds are four: Maryam bt. ʿImrān, Āsiyah the wife of Pharaoh, Khadījah bt. Khuwaylid, and Fāṭimah bt. Muḥammad the Messenger of Allah.” From Ibn al-Musayyib, he said: Abū Hurayrah used to narrate that the Prophet ﷺ said: “The best women who ever rode camels are the righteous women of Quraysh, the most compassionate to a child in his infancy and the most careful of a husband in what he possesses.” Abū Hurayrah said: Maryam never rode any camel at all. Abū Hurayrah said: The Messenger of Allah ﷺ knew that the daughter of ʿImrān never rode camels. From ʿĀʾishah, she said to Fāṭimah: “Did you see when you leaned over the Messenger of Allah ﷺ and wept, then you laughed?” She said: “He informed me that he would die from this illness of his, so I wept. Then I leaned over him, and he informed me that I would be the quickest of his family to join him, and that I am the mistress of the women of the people of Paradise, except Maryam bt. ʿImrān, so I laughed.” The intended point is that this indicates that Maryam and Fāṭimah are the most excellent of these four. Then the exception may imply that Maryam is more excellent than Fāṭimah, and it may imply that they are equal in excellence. However, a ḥadīth has been related, if it is sound, that specifies the first possibility. Al-Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir said, from Ibn ʿAbbās, he said: The Messenger of Allah ﷺ said: “The mistress of the women of the people of Paradise is Maryam bt. ʿImrān, then Fāṭimah, then Khadījah, then Āsiyah the wife of Pharaoh.” If this wording is preserved with “then,” which indicates order, then it clarifies one of the two possibilities indicated by the exception, and it takes precedence over the previous wordings that came with the conjunction wāw, which does not imply order nor negate it. And Allah knows best. From Abū Mūsā al-Ashʿarī, he said: The Messenger of Allah ﷺ said: “Many among men have reached perfection, but none among women have reached perfection except Āsiyah the wife of Pharaoh and Maryam bt. ʿImrān. And the excellence of ʿĀʾishah over women is like the excellence of tharīd over all other food.” It is a sound ḥadīth, as you see. The two shaykhs agreed on its transmission, and its wording implies limiting perfection among women to Maryam and Āsiyah. Perhaps the intended meaning is in their respective times, for each of them took charge of a prophet in his infancy: Āsiyah took charge of Mūsā the one spoken to by Allah, and Maryam took charge of her son, the servant of Allah and His messenger. So it does not negate the perfection of others in this community, such as Khadījah and Fāṭimah. Khadījah served the Messenger of Allah ﷺ before the mission for fifteen years, and after it for more than ten years, and she was a true minister to him with her self and her wealth, ؓ and make her pleased. As for Fāṭimah bt. the Messenger of Allah ﷺ, she was singled out with extra merit over her sisters because she was afflicted by the loss of the Messenger of Allah ﷺ, and the rest of her sisters died during the lifetime of the Prophet ﷺ. As for ʿĀʾishah, she was the most beloved of the wives of the Messenger of Allah ﷺ to him, and he did not marry any virgin other than her. No woman among this community, nor even among others, is known to be more knowledgeable or more understanding than her. Allah showed protective jealousy for her when the people of the slander said what they said, and He sent down her exoneration from above seven heavens. She lived after the Messenger of Allah ﷺ for nearly fifty years, conveying from him the Qurʾān and the Sunnah, giving legal opinions to the Muslims, and reconciling between those who differed. She is the most noble of the Mothers of the Believers, even over Khadījah bt. Khuwaylid, the mother of daughters and sons, according to a group of earlier and later scholars. The best is to refrain from judging between them, ؓ. That is only because the Prophet's statement ﷺ: “And the excellence of ʿĀʾishah over women is like the excellence of tharīd over all other food” may be general in relation to the mentioned women and others, and it may be general in relation to everyone other than the mentioned women. And Allah knows best. The intended point here is to mention what relates to Maryam bt. ʿImrān, upon her be peace, for Allah purified her and chose her above the women of the worlds of her time, and it is permissible that her excellence over women is absolute, as we have mentioned. Maryam is among the wives of the Prophet ﷺ in Paradise It has been related in a ḥadīth that she will be among the wives of the Prophet ﷺ in Paradise, she and Āsiyah bt. Muzāḥim. We have mentioned in the commentary from some of the predecessors that he said that, and he sought support from His statement: “previously married and virgins” [al-Taḥrīm: 5]. He said: The previously married one is Āsiyah, and among the virgins is Maryam bt. ʿImrān. From Abū Umāmah, he said: The Messenger of Allah ﷺ said: “Do you realize that Allah has married me to Maryam bt. ʿImrān, Āsiyah bt. Muzāḥim, and Kulthum the sister of Mūsā?” Ibn Jaʿfar al-ʿUqaylī related it from the ḥadīth of ʿAbd al-Nūr, and he added: So I said, “Congratulations to you, O Messenger of Allah.” From ʿIkrimah, from Ibn ʿAbbās, that the Messenger of Allah ﷺ entered upon Khadījah while she was dying, and said: “O Khadījah, when you meet your co-wives, convey to them my greeting of peace.” She said, “O Messenger of Allah, have you married before me?” He said, “No, but Allah has married me to Maryam bt. ʿImrān, Āsiyah bt. Muzāḥim, and Kulthum the sister of Mūsā.”

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No grade is recorded for this wording.