In this post I will quote specific Muslim expositors in regards to particular Quranic texts concerning ‘Isa and Maryam, Islam’s counterfeit Jesus and Mary. All emphasis will be mine.
AL-QURTUBI
The following citations are taken fromTafsir al-Qurtubi, translated by Aisha Abdurrahman Bewley, published by Diwan Press, 2019.
Isrā‘īl (Israel) was Ya‘qūb ibn Isḥaq ibn Ibrāhīm n. Abu-l-Faraj said that he is the only Prophet to have two names except for Muḥammad who has many names. I say, however, that it is said that the Messiah is a name of ‘Īsā, and Allah also named him Rūḥ (Spirit) and Word. Al-Khālid ibn Aḥmad said that there were five Prophets with two names: Muḥammad was also called Aḥmad, ‘Īsā was called the Messiah, Ya‘qūb was called Isrā‘īl, Yūnus was called Dhū ’n-Nūn and Ilyās was called Dhū ’l-Kifl. We mentioned that ‘Īsā has four names, but our Prophet g has many names as we will explain in the proper place. Isrā‘īl is a non-Arabic name and so it is not declined. (Volume 1, Juz’ 1: Surah al-Fatihah & Sūrat al-Baqarah 1-141, p. 205)
those who are Jews,
The verb hādū means ‘to be Jews’, and it is ascribed to Yahūdhā(Judah), who was the oldest son of Ya‘qūb. It is said that they were called that because of their turning away from worshipping the Calf and repenting, and so it means repentance. We find in the Revelation: ‘We have truly turned to You’ (7:156) where the verb is hudnā. Ibn ‘Arafah said that it means: ‘have faith in Your command’.
and the Christians
The word for Christians, naṣārā, is the plural of naṣrānī. It is said that the name is derived from Nazareth where ‘Īsā lived. ‘Īsā was called a Nazarene and so that was applied to his followers, as Ibn ‘Abbās and Qatādah said. Al-Jawharī also said that. It is also said that it comes from the word anṣār which means ‘helpers’.
and Sabaeans
The singular is either ṣābi’ī or ṣāb which is why there is a disagreement about whether it has a hamzah. All, except for Nāfi‘, have it with a hamzah. Linguistically, the Arabic word (ṣābi’) means one who inclines from one dīn to another dīn. The Arabs used it to describe someone who became Muslim. So the Sabaeans separated from the religion of the People of the Book.
There is no disagreement that the Jews and Christians are People of the Book and so it is permitted to marry their women and eat their food. Jizyah is imposed on them. There is disagreement about the Sabaeans. As-Suddī said that they are a sub-group of the People of the Book, as Isḥāq ibn Rāhawayh states. Ibn al-Mundhir and Isḥāq say that there is nothing wrong in eating the animals they slaughter because they are People of the Book. Abū Ḥanīfah says the same. Ibn ‘Abbās, however, says that one should not marry their women. Other things are said about them.
It is reported from Ibn ‘Abbās that this āyah is abrogated by “If anyone desires anything other than Islam as a dīn, it will not be accepted from him.” (3:85) Others said that it is not abrogated and that it is about those who believe in the Prophet and who are firm in their belief. (Pp. 292-293)
‘The Clear Signs’ are proofs and evidence. ‘Reinforce’ is to strengthen. The ‘Purest Rūḥ’ is said by Ibn ‘Abbās and Qatādah to be Jibrīl. Ḥassān said:
Jibrīl is Allah’s Messenger to us and the Purest Rūḥ. It is not concealed.
An-Naḥḥās said that Jibrīl is called a rūḥ, and purity is attributed to him, because Allah formed him as a rūḥ without any parent, which is why ‘Īsā is also called a rūḥ. Ghālib ibn ‘Abdullāh related that Mujāhid said, ‘The Pure is Allah Almighty, as al-Ḥasan said, and the Rūḥ is Jibrīl.’ Abū Rawq related from aḍ-Ḍaḥḥāk that Ibn ‘Abbās said, ‘The Purest Rūḥ is the name by which ‘Īsā brought the dead to life.’ Sa‘īd ibn Jubayr and ‘Ubayd ibn ‘Umayr said that. It is the Greatest Name of Allah. It is said that what is meant is the Gospel which is here called rūḥ in the same way that Allah calls the Qur’an a rūḥ in His words: ‘We have revealed to you a Rūḥ by Our command.’ (42:52) The first is more likely, and Allah knows best. (Pp. 336-337)
The reason for the revelation of the beginning of sūrah was the arrival of the delegation from Najrān according to Muḥammad ibn Isḥāq. The Christians of Najrān came to the Messenger of Allah in Madina in a delegation of sixty riders, including fourteen of their nobles. Among the fourteen were three who were in charge of their affair: the ‘Āqib – the leader of the people and the one who decided their policy – whose name was ‘Abd al-Masīḥ; the Sayyid – the administrator of their affairs and the one who saw to their transport and arrangements – whose name as al-Ayham; and Abū Ḥārithah ibn ‘Alqamah of Banū Bakr ibn Wā’il – their bishop and scholar. They went to the Messenger of Allah after the ‘Aṣr prayer. They were wearing silken shawls, cloaks and mantles. The Companions said, ‘We have not seen any delegation with such beauty and majesty.’ The time of their prayer came and they stood in the mosque of the Prophet and prayed to the east. The Prophet said, ‘Let them be.’ They stayed for some days debating with the Messenger of Allah about ‘Īsā, claiming that he was the son of God and other atrocious, confused statements. The Messenger of Allah g answered them with cutting arguments but they did not see. The first eighty āyahs or so of this sūrah were revealed about them, up to the point when the Prophet invited them to perform the mutual curse. The full story can be found in Ibn Isḥāq and elsewhere. (Volume 3, Juz’ 3: Sūrat al-Baqarah 254 – 286 & Sūrah al-Imran 1 – 95, pp. 212-213)
Al-Jawharī said, ‘The Injīl is the Scripture of ‘Īsā. The word can be masculine or feminine. If it is feminine, it means ‘page’ and if it is masculine, it means the Book.’ Others have said that the Qur’an is also called an ‘Injīl’ as we find in the story of Mūsā who said, ‘O Lord, I see in the Tablets that there are people with “Gospels” (anājīl) in their hearts. Make them my community!’ Allah Almighty told him, ‘That is the community of Aḥmad.’ The word ‘Gospels’ (anājīl) therefore meant the Qur’an. (P. 214)
There are different categories of mutashābihāt. Some are definitively only known by Allah, such as the matter of the rūḥ and the Last Hour, and no one is given knowledge of these things, not Ibn ‘Abbās or anyone else. As for those which can have several senses linguistically and different forms in Arabic, their correct interpretation can be known and one can remove incorrect interpretations, such as Allah’s words about ‘Īsā being, ‘a spirit from Him,’ (4:181 [sic]) and similar things. No one should be called ‘firmly rooted’ unless they know a lot of this type of interpretation according to what they are enabled to discover. As for those who say that the mutashābih things are abrogated, on that basis it is correct to include the ‘firmly rooted’ in the knowledge of interpretation, but it is not valid to consider the mutashābihāt to be only of this category. (P. 228)
Abū ‘Ubaydah said that the ‘when’ is redundant. Muḥammad ibn Yazīd said: ‘It implies “remember when”.’ Az-Zajjāj said, ‘The meaning is: “He chose the family of ‘Imrān when the wife of ‘Imrān said…”’ She was Ḥannah bint Fāqūd ibn Qunbul, the mother of Maryam and grandmother of ‘Īsā. It is not an Arabic name and Ḥannah is not known in Arabic as a woman’s name. However, we do find Abū Ḥannah al-Badrī, but it is said that his name is Abū Ḥabbah, and that is sounder. His name was ‘Āmir. Dayr Ḥannah is in Syria and there is another place called that which Abū Nuwās mentions in a poem. (P. 282)
The ‘Word’ is ‘Īsā according to most commentators. ‘Īsā is called a ‘Word’ because he was brought into existence by the word of Allah ‘Be’ without a father. Abu-s-Sammāl al-‘Adawī recited ‘kilmah’ throughout the Qur’an which is a classical dialectal form. It is said that he is called a Word because people are guided by him as they are guided by the words of Allah. Abū ‘Ubaydah said, ‘a Word from Allah’ is ‘a Book from Allah’. The Arabs call a qaṣīdah (ode) a ‘word’. Many other things are said, but the first is the best known among most scholars.
Yaḥyā was the first to believe in and affirm ‘Īsā. He was three years older than ‘Isā, or six months is also said. They were cousins. When Zakariyyā heard his testimony, he went to him and embraced him while he was wrapped in a cloth. Aṭ-Ṭabarī said, ‘When Maryam was pregnant with ‘Īṣā, her sister was also pregnant with Yaḥyā. She visited her sister and said, “Maryam! Do you know that I am pregnant?” Maryam replied, “Do you know that I am also pregnant?” She said to her, “I felt what is in my womb prostrating to what is in your womb.”’ As-Suddī said that is acknowledgement of His words: ‘…confirm a Word from Allah.’ (P. 294)
The words ‘purified you’ refer to purification from disbelief, as Mujāhid and al-Ḥasan said. Az-Zajjāj said it means of all impurities: menstruation, lochia and other things. Allah ‘chose her’ to give birth to ‘Īsā over all the women of her time. Al-Ḥasan, Ibn Jurayj and others say that it means over all women until the Trumpet is sounded, and that is sound as we will explain. That is the position of az-Zajjāj and others.
The word ‘chosen’ is repeated because the first time it means chosen for worship and the second chosen to bear ‘Īsā. Muslim reports that Abū Mūsā said that the Prophet g said, ‘There are many perfect men, but the only perfect women are Maryam daughter of ‘Imrān, and Āsiyah, the wife of Pharaoh. ‘Ā’ishah is preferred to other women like tharīd over other types of food.’ Our scholars said that ‘perfect’ means complete. The perfection of each thing is according to what it is. Absolute perfection belongs only to Allah. There is no doubt that the most perfect human beings are the Prophets, then the awliyā’, then the truly sincere, then the martyrs and then the righteous. If this is confirmed, then it is said that the perfection mentioned in the hadith means Prophethood which would necessitate that Maryam and Āsiyyah were Prophets, and that is indeed said. The sound position is that Maryam was a Prophet because Allah gave revelation to her by means of an angel in the same way that He gave revelation to the other Prophets. This will be further discussed in Sūrat Maryam. As for Āsiyyah, there is no clear evidence of her Prophethood, but of her ṣīddiqiyyah and excellence, as will be explained in at-Taḥrīm.
It is related by sound paths from Abu Hurayrah that the Prophet said, ‘The best of the women of this world are four: Maryam bint ‘Imrān, ‘Āsiyyah bint Muzaḥam, Khadījah bint Khuwaylid and Fāṭimah bint Muḥammad.’ Ibn ‘Abbās reported that the Prophet said, ‘The best of the women of the Garden are: Khadījah bint Khuwaylid, Fāṭimah bint Muḥammad, Maryam bint ‘Imrān and ‘Āsiyyah bint Muzaḥam, the wife of Pharaoh.’ Another path has: ‘After Maryam, the mistress of the women of the people of the Garden will be Fāṭimah and Khadījah.’
The apparent meaning of the Qur’an and the hadiths DEMANDS that Maryam is the best of all the women of the world from Ḥawwā’to the last woman alive when the Final Hour comes. The angels conveyed to her revelation from Allah containing responsibility, information and good news, as was conveyed to other Prophets, and so she is a Prophet, and a Prophet is better than a walī. Therefore she is better than all other women, first and last. Next in excellence is Fāṭimah and then Khadījah according to what is related by Ibn ‘Abbās whereby the Messenger of Allah said: ‘The mistress of the women of the world is Fāṭimah, then Khadījah and then Āsiyyah.’ This is a good hadith which gives rises to ambiguity.
Allah singled out Maryam for things He did not give to any other woman: the Spirit of Absolute Purity spoke to her, purified her, blew into her shirt and approached her for that breath. That happened to no other woman. She believed the words of her Lord and did not ask for any sign as proof of the good news as Zakariyyā had done. That is why Allah called her ṣiddīqah in the Revelation when He says ‘a woman of truth’ (5:75) and: ‘She confirmed the words of her Lord and His Books and was one of the obedient’ (66:12). Allah testified that she was a woman of truth and affirmed the words of the good news and testified that she was one of the obedient.
The good news was received by Zakariyyā and he then considered his old age and the barrenness of his wife and asked for a sign. Maryam received the good news of a boy and then considered her virginity and not being touched by a mortal. She was told, ‘That is how it is,’ and she said nothing more and affirmed the words of her Lord and did not ask for any sign as proof. What other woman has possessed these qualities? This is why it is related that she will be among the forerunners to the Garden with the Messengers. The Prophet said, ‘If I were to take an oath, I would carry it out. Only about a dozen men will enter the Garden before the forerunners of my community. They include Ibrāhīm, Ismā‘īl, Isḥāq, Ya‘qūb, the tribes [i.e. Yūsuf and his brothers], Mūsā, ‘Īsā and Maryam bint ‘Imrān.’ Allah knows best.
It is incumbent on someone who follows outward knowledge, and takes outward matters as proof of inward matters, to acknowledge the words of the Messenger of Allah, ‘I am the master of the children of Ādam, and it is no boast’ and, ‘On the Day of Rising the Banner of Praise will be in my hands and the keys of honour will be in my hands. I will be the first to speak, the first to intercede, the first to give good news and the first… and the first…’ He only gained this leadership over the Messengers in this world by something immense inwardly. That is also the case with Maryam. She only obtained Allah’s testimony in revelation to her being a woman of truth and affirmation in words by her rank of proximity. Those who say that she was not a Prophet said that her seeing of the angel Jibrīl was the same as his being seen by the Companions in the form of Diḥyah al-Kalbī when he asked about Islam and faith. That did not make the Companions Prophets. The first view is clearer and more frequently taken. Allah knows best. (Pp. 300-303)
This āyah indicates the Prophethood of Maryam. The ‘When’ is either connected to ‘quarrelled’ or to ‘you were not with them.’ Abu-Sammāl recitation of ‘bi-kalmati’ was already mentioned. ‘His name’ uses the masculine, not the feminine pronoun (for ‘word’) because ‘word’ here refers to ‘son’. Messiah (Masīḥ) is a title of ‘Īsā, and means ‘truthful’ according to Ibrāhīm an-Nakha‘ī. It is said to be an arabicised word and its root has a shīn. So it has various meanings. Ibn Fāris says that masīh is sweat and also means truthful. A dirham which is masīḥ is smooth, without engraving. Masḥ means sexual intercourse. A place which is described as amsaḥ is bare. Masḥā’ is a human with thin thighs and buttocks. Someone is described as having traits (masḥah) of beauty. Masā’iḥ are good bows, the singular being masīḥah. [Poetry]
They disagree about the origin of the term masīḥ in respect of ‘Īsā. It is said that he brushed through (masaḥa) the earth, in that he came to it but did not remain. Ibn ‘Abbās said that he did not wipe over (masaḥa) anyone with a defect without that healing him, which is why he was called Masīḥ. According to this it has the meaning of an active participle. It is said that that was because he was anointed (masīḥ) with the oil of blessings. The Prophets used to be anointed with it and it had a fragrant scent. When he was anointed with it, it was known that he was a Prophet. It is said that it was because beauty touched him and showed on him. It is said that he was called that because he was cleansed with purity from wrong actions…
Finally it is said that there is no derivation for ‘Messiah’ because Allah named him that and so ‘Īsā and Masīḥ are interchangeable. ‘Īsā is a foreign name which is why it is not inflected. If it is Arabicised, it is not inflected in the definite or indefinite because it ends with an alif. They would say that it is from the verb ‘āsa, ya‘ūsu, which is to manage. (Pp. 306-309)
Ibn Jurayj said that the Book refers to writing and script. It is said that the Book is other than the Torah and the Gospel which Allah taught ‘Īsā. (P. 314)
He brought four individuals back to life: a friend of his, the son of the old woman, the daughter of a taJ-collector, and Sām ibn Nūḥ. Allah knows best. The friend had died some days before and he prayed to Allah and he rose by Allah’s permission, lived and had a child. The son of the old woman had passed by him being carried on a bed and he prayed to Allah and he got up, wrapped in his shroud, and carried the bed on his shoulder and returned to his family. He went to the daughter of the tax-collector in the night and prayed to Allah for her. She lived and had children.
When they saw that, they said, ‘He has brought back to life those who have recently died. Perhaps they were not dead but in a stupor.’ So he brought to life Sām ibn Nūḥ. He said, ‘Show me his grave.’ He went out with the people to his grave and he prayed to Allah and he came out of his grave, white-haired. ‘Īsā asked him, ‘Why is your hair white when there was no white hair in your time?’ He answered, ‘Spirit of Allah, you summoned me and I heard a voice saying, “Respond to the Spirit of Allah!” I thought that the Day of Rising had come and terror of that turned my hair white.’ He asked him about the wresting of the soul at death. He said, ‘Spirit of Allah, the bitterness of the wresting has not left my throat.’ He had died more than four thousand years earlier. He told the people, ‘Affirm him. He is a Prophet.’ Some people believed him and said that he was a Prophet and some said that it was sorcery…
That is because when he brought the dead back to life, they asked for another sign and said, ‘Tell us what we eat in our houses and store up for the tomorrow.’ He told them in detail: ‘You, you ate such-and-such, and you, you ate such-and-such and stored up such-and-such.’ Mujāhid, az-Zuhrī and as-Sakhtiyānī recited ‘mā tadhkharūna’. Sa‘īd ibn Jubayr and others said, ‘He used to tell the children in the school what they stored up until their fathers forbade them to sit with him.’ Qatādah said, ‘He told them what they ate from the table and what they secretly stored from it.’…
‘What I find already there’ is what came before him. It is said that ‘Īsā made lawful to them what they had been forbidden in the Torah because of their wrong actions, such as eating fat and animals with claws. It is said that he made lawful for them what their rabbis had forbidden them that was not actually forbidden in the Torah. Abū ‘Ubaydah said that ‘some’ can mean ‘all’. [Poetry] This is wrong theoretically and linguistically and wrong in the context because ‘Īsā allowed them certain foods that Mūsā had forbidden them, such as eating fat and others things, but did not make lawful for them killing, stealing or fornication. The evidence for this is what is related from Qatādah: ‘‘Īsā brought what was more lenient than Mūsā because Mūsā brought the prohibition of camels and fat and ‘Īsā made some of that lawful.’ (Pp. 316-318)
The linguistic root of makr (plot) is using stratagems and deceit. Makr is a plump shank and a type of garment. Makr is a type of plant. It is said that it is russet as Ibn Fāris said.
It is said that Allah’s plotting was casting the shape of ‘Īsā on someone else while raising ‘Īsā to Him when the Jews agreed to kill him. They entered the house and he fled from them and Jibrīl took him up from the window to heaven. Their ruler told a vile man among them called Yahūdhā, ‘Go in and kill him. He entered by the window and did not find ‘Īsā there. Allah then made him resemble ‘Īsā. When he came out looking like ‘Īsā’, they seized him, killed him and crucified him. Then they said, ‘His face is like that of ‘Īsā, but his body is like that of our fellow! If this is our fellow, then where is ‘Īsā? If this is ‘Īsā, where is our fellow?’ They began to fight among themselves and killed one another. This is what is meant by the āyah although other things are said as well.
Mākir is an active participle from makara, yamkuru. Some scholars consider ‘the Best of plotters’ to be one of the names of Allah Almighty and say in supplication, ‘O Best of plotters, plot for me and not against me.’ The Prophet used to say in his supplication, ‘O Allah, plot for me and not against me!’ We have mentioned this in Kitāb al-Asnā. Allah knows best. (Pp. 321-322)
Al-Ḥasan and Ibn Jurayj said that ‘take back’ means to take and raise to heaven without him dying. You use the same Herb for taking property from a person. Wahb ibn Munabbih said, ‘Allah made ‘Īsā die for three hours and then raised him to heaven.’ This, howeHer, is unlikely because of the sound reports from the Prophet about his descent and killing of the Dajjāl as we eJplained in Kitāb at-Tdhkirah. Ibn Zayd said that ‘take back’ and ‘raise’ mean the same and he has not yet died. Ibn Abī Ṭalḥah related from Ibn ‘Abbās that it means: ‘make you die’. Ar-Rabī‘ ibn Anas said that it is the ‘death’ of sleep. The Almighty says: ‘It is He who takes you back to Himself at night.’ (6:60) This means that He makes you sleep because sleep is the brother of death. The Prophet was asked, ‘Is there sleep in the Garden?’ ‘No,’ he answered, ‘sleep is the brother of death and there is no death in the Garden.’ Ad-Dāraquṭnī transmitted it. The sound position is that Allah raised him to heaven without that being through death or sleep, as was stated by al-Ḥasan and Ibn Zayd. Aṭ-Ṭabarī preferred it and it is sound from Ibn ‘Abbās. Aḍ-Ḍaḥḥāk said that.
Aḍ-Ḍaḥḥāk said, ‘The story is that ‘Īsā gathered the Disciples in a room. There were twelve of them. The Messiah entered by a niche in the room and Iblīs informed all the Jews about that. About four thousand of them met and attacked the door of the room. The Messiah said to the Disciples, “Which of you will go out and be killed and be with me in Paradise?” One man said, “I will, Prophet of Allah.” He gave him a woollen shirt and turban and handed him his staff and he was made to look like ‘Īsā. He went out to the Jews and they crucified and killed him. Allah robed the Messiah in feathers, clothed him in light and cut him off from the pleasure of food and drink, and he flew with the angels.’
Abū Bakr ibn Abī Shaybah mentioned from Abū Mu‘āwiyah from al-A‘mash from al-Minhāl from Sa‘īd ibn Jubayr that Ibn ‘Abbās said, ‘When Allah Almighty wanted to raise ‘Īsā to heaven, he came out to his twelve Companions from part of the room with his head dripping with water. He said to them, “One of you will deny me twelve times after he has believed in me.” Then he asked, “Which of you will take on my resemblance and be killed in my place and be with me in my degree?” One of their youngest stood and said, “I will!” ‘Īsā said, “Sit down.” Then he repeated the request and the young man stood and said, “I will!” ‘Īsā said, “Sit down.” Then he repeated the request yet again and the young man stood and said, “I will!” He said, “Yes then. It will be you.” So Allah made him resemble ‘Īsā.’ Allah Almighty raised ‘Īsā to heaven from an aperture in the room. Some of the Jews came, looking for him, and seized the one who looked like him and killed him and then crucified him. One of them denied him twelve times after having believed in him. They split into three groups. One group said, “God was among us for as long as he wished and then ascended to heaven.” They are the Jacobites. Another group said, “The son of God was among us for as long as he wished and then Allah raised him to heaven.” They are the Nestorians. Another group said, “The slave of Allah and His Messenger was among us for as long as he wished and then Allah raised him to Him.” They are the Muslims. The two unbelieving groups fought the Muslim group and killed them. Islam remained extinct until Allah sent Muḥammad. Allah revealed: “One faction of the tribe of Israel believed and the other disbelieved. So We supported those who believed…” (61:14) This means that their forefathers believed in the time of ‘Īsā and “…against their enemy” means by making their dīn triumph over that of the unbelievers “… and they became victorious.”’ (Pp. 322-324)
Do not say that Allah has a partner or a son. Then Allah goes on to clarify the state and description of ‘Isa, and there are three points made. The first is that ‘‘Isa son of maryam’ is evidence: if someone is scribed to his mother, how can he be a god? God must be timeless, not bound by time. The second is that Allah does not name any woman in His Book except for Maryam, the daughter of ‘Imran. Her name is mentioned in some thirty-places. Kings and nobles do not mention their wives in gathering and are not free with regard to mentioning their names. Rather they veil their wife and her, family, dependants and the like of that. They do mention slave-girls and do not conceal them or prevent their names from being mentioned. Whereas the Christians said what they about Maryam and her son, Allah states openly and does not conceal her quality of being a mother and servant. The third point is that it is mandatory to believe that ‘Isa has no father. When it is repeated that he is ascribed to his mother, the hearts are aware of what they must believe in denying that he had a father and elevating his pure mother above what the Jews say. Allah knows best…
He was formed from the word “Be!’ He was a mortal without father. The Arabs call something by the name of the thing from which it issues. It is said that ‘His Word’ means the good news from Allah to Maryam and His message to her on the tongue of Jibril. That is: ‘And when the angels said, “O Maryam! Allah gives you the good news of a Word from Him.”’ (3:45) ‘Word’ here means ‘sign.’ Allah says: ‘She confirmed the Words of her Lord…’ (66:12) and: ‘…Allah’s words still would not run dry.’ (31:27) ‘Isa has four names: the Messiah, ‘Isa, Word and Spirit (Ruh). Other things are said which do not relate to the Qur’an. The words ‘He cast into Maryam’ means ‘He commanded it for Maryam.’…
This is what caused the Christians to go astray. They said, ‘Isa is a part of Him,’ and so they were ignorant and misguided. There are eight rejoinders to this assertion. The first is what Ubayy ibn Ka’b said: ‘Allah created the spirits of the children of Adam when he took the covenant from them. Then He returned them to the loins of Adam but kept the spirit of ‘Isa with Him. When He wanted to create him, He sent that spirit to Maryam and ‘Isa came from it. That is why Allah says: ‘a Spirit from Him.’”…
It is said that this ascription is out of preference, although all spirits are created by Him. It is like His words: ‘Purify My House for those who circle it’ (22:26).
It is said that things which appear in an extraordinary way are called ‘spirit’, and that is ascribed to Allah since it is His creation as one ascribes blessing to Allah. ‘Isa used to heal the blind and lepers and bring the dead to life and so he deserved that appellation.
It is said that he is called a Spirit because he is from the breath of Jibril. The breath is called ‘ruh’ because it is a wind (rih) which emerges from the ruh…
It is reported that Jibril blew into Maryam’s garment and she conceived by Allah’s permission. Therefore, ‘a Spirit from Him’ is added to what is implied: the Name of Allah in ‘He cast’. It implies: Allah and Jibril cast the Word into Maryam.
It also said that it means ‘It is a spirit Allah created’ as in His words: ‘He has made everything in the heavens and everything on the earth is subservient to you’ (45:13), meaning in His creation.
It is said that it means ‘a mercy from Him,’ as ‘Isa was a mercy from Allah to those who him. Part of that is His words: ‘…reinforce them with a Ruh from him’. (58:22) That means ‘by a mercy’.
It is said that it means ‘a proof from Him.’ ‘Isa was a proof against his people…
Az-Zajjaj said that Ibn ‘Abbas said, ‘Three means: Allah, a consort and a son.’ Al-Farra’ and Abu Ubayd said, ‘Do not say, “They are three.”’ That is like Allah’s words: ‘They will say, “There were three of them.”’ (18:22) Abu ‘Ali said, ‘Do not say, “He is one of three.”’ So there is some elision.
In spite of their doctrinal disagreements, the Christians agree on the trinity and say that Allah is one essence with three elements. They call each element a god and consider the elements to be existence, life and knowledge, and they designate the elements as the Father, the Son and the Holy Ghost. By ‘Father’ they mean existence, by the Holy Ghost life and by the son knowledge. (Volume 5, Juz’ 5, Surat an-Nisa 23 – 176, pp. 332-334)
AS-SA’DI
The next set of citations is from Abdur-Rahman Nasir as-Sa‘di, Tafseer as-Sa’di, translated by Nasiruddin al-Khattab, edited by Huda Khattab, published by International Islamic Publishing House (IIPH), P.O. Box 55195, Riyadh 11534, Saudi Arabia 2018.
Here Allah reminds the Children of Israel that He sent Moosa to them and gave him the Torah; after him, He sent Messengers who ruled in accordance with the Torah, until He sent their final Prophet, ‘Eesa ibn Maryam, and gave him clear signs that would be sufficient proof for any human to believe in him.
<supported him with the Pure Spirit> that is, Allah strengthened him with the Pure Spirit.
The majority of commentators stated that this refers to Jibreel; others suggested that it refers to faith by means of which Allah supports His slaves. (Ibid., Volume 1: Juz’ 1-3, p. 109)
<to ‘Eesa the son of Maryam We gave clear signs> that pointed to his prophethood and confirmed that he was the slave of Allah, His Messenger, His word that he bestowed upon Maryam, and a spirit created by Him.
<and supported him with the Pure Spirit> that is, with faith and certainty with which Allah supported him and gave him the strength to do what He commanded him to do. It was also said that what is meant is that He supported him with Jibreel, who stayed with him constantly. (P. 322)
Here Allah tells us that the angels gave the greatest glad tidings to Maryam (peace be upon her), which was the ‘Word of Allah’, His slave and Messenger, ‘Eesa ibn Maryam. He was called the ‘Word of Allah’, because he came into being by virtue of a word from Allah, not by the usual means. Allah made him one of His signs and one of the wonders of His creation. Allah sent Jibreel to Maryam, and he blew into the collar of her garment; thus the blessed breath from the pure angel entered into her, and Allah caused that pure soul to grow from it; thus he was a spiritual being, created from spiritual matter. Hence he was called a spirit created by Allah,
<held in honour in this world and the hereafter> that is, he was of high status in this world, for Allah made him one of the Messengers of strong will, those who brought major laws and had many followers. Allah caused his fame to spread, filling the earth from east to west. And in the hereafter he is of high status before Allah; he will intercede like his fellow Prophets and Messengers, and it will become clear that he is superior to most of Allah’s creation. Thus he will be one of those granted nearness to Allah, one of the closest of all creatures to their Lord; indeed he will be one of the prominent ones among those who are brought close to Allah. (Pp. 416-417)
Then Allah speaks of the great blessing that He bestowed upon His slave and Messenger ‘Eesa, as He said:
<And Allah will teach him the Book>. It may be that what is meant is books in general, thus the Torah and the Gospel are mentioned in specific terms because of their sublime status and virtue, and because they contain rulings and laws by which the Israelite Prophets ruled and in which there is a great deal of knowledge; hence they include knowledge of words and meanings. Or it may be that what is meant by the words <And Allah will teach him the Book> is literacy, because literacy is one of the greatest blessings that Allah bestows upon His slaves. Thus He reminds His slaves of His favour in teaching them the use of the pen, as mentioned in the first soorahthat He revealed, as He said:
<Recite [commencing] with the name of your Lord Who created, created man from a clinging clot. Recite, for your Lord is the Most Generous, Who taught the use of the pen.> (al-‘Alaq 96:1-4)
What is meant by wisdom is knowledge of the reasons behind the rulings and knowing how to do or say the right thing at the right time. Hence this is a reminder of Allah’s blessings to ‘Eesa, as He taught him literacy, knowledge and wisdom. This is what helps man to attain perfection…
<and I bring the dead back to life, by Allah’s leave; and I tell you what you eat, and what you store in your houses. Surely in that is a sign for you if you are believers> What sign could be greater than making an inanimate object come to life, healing people of ailments that doctors cannot treat, bringing the dead back to life and speaking of unseen matters? Each one of these on its own is a great sign, so how about when they are combined and confirm one another? That should be a cause of belief and faith. (Pp. 418-419)
Then ‘Eesa told them that the law of the Gospel is a law that is easy, as he said: <and to make lawful to you some of the things which had been forbidden to you>. This indicates that most of the rulings of the Torah were not abrogated by the Gospel; rather it completed them and confirmed them. (P. 420)
<And [remember] when Allah said: O ‘Eesa, I will take you back and raise you up to Me and deliver you from those who disbelieve> So Allah took His slave and Messenger ‘Eesa up to Himself, and He made someone else look like him, so they [the disbelievers] took the one who had been made to look like him, and they killed him and crucified him and thus incurred great sin because of their intention to kill the Messenger of Allah. Allah says:
<…But they did not slay him or crucify him; rather [another man] was made to resemble him to them…> (an-Nisa’4: 157)
This verse indicates that Allah is exalted above His creation and that He rose above His Throne in a real sense, as is indicated by the Qur’anic texts and hadiths of the Prophet which are accepted and believed in by ahl as-Sunnah. Allah is Almighty, Most Powerful, the Subduer, and by His might He prevented the Children of Israel, after they had decided to kill ‘Eesa and there was nothing to prevent them from doing so, from harming him, as Allah says: <…I restrained the Children of Israel from [harming] you when you brought them the clear signs and the disbelievers among them said: This is obviously nothing but magic!> (al-M a’idah 5: 110)
Allah is most wise and does what is most appropriate; there is great wisdom behind His confusing the Children of Israel, and thus they crucified the one who was caused to look like ‘Eesa, as Allah says:
<…Those who differ concerning this matter are in doubt concerning it, with no [certain] knowledge, but only conjecture to follow. But they certainly did not slay him.> (an-Nisa’4: 157)
Then Allah said:
<will make those who follow you superior to those who disbelieve, until the Day of Resurrection> We have seen above that Allah supported the believers among them against the disbelievers, and the Christians who claimed to follow ‘Eesa continued to subdue the Jews, because the Christians were closer to following ‘Eesa than the Jews were. That continued until Allah sent our Prophet Muhammad; then the Muslims became the ones who were truly following ‘Eesa, so Allah supported them and caused them to prevail over the Jews, Christians and all of the disbelievers, although at some times it may so happen that the disbelievers, Christians or others, gain the upper hand over the Muslims, in accordance with Allah’s wisdom and as a punishment for failing to follow the Messenger. (Pp. 422-423)
<There is none among the People of the Book but will believe in him before his death> it may be that the pronoun in the phrase <before his death> refers to the People of the Book. According to this view, every individual Jew or Christian will believe in ‘Eesa when death approaches and the truth becomes clear to him, but that faith will be of no benefit because it will be faith by compulsion. This is an implicit threat and warning to them that they should not continue as they are, for they will regret it before death; so how will they be on the day when they are gathered and resurrected?
Or it may be that the pronoun in the phrase <before his death> refers to ‘Eesa. In that case, what is meant is: there is no one among the People of the Book but he will surely believe in the Messiah before the Messiah’s death. That will be when the Hour approaches and its major signs appear. There are numerous saheeh hadiths which speak of his descent at the end of this Ummah; he will kill the Dajjal and abolish the jizyah, and the People of the Book will believe in him along with the believers. On the Day of Resurrection, ‘Eesa will be a witness against them and will testify concerning their deeds and whether or not they were in accordance with the laws of Allah.
On that day he will only testify to the falseness of everything they believed and did that was contrary to the teachings of the Qur’an and the message of Muhammad We know that because we know about the perfect justice and sincerity of the Messiah and that he will testify only to that which is true. That which was brought by Muhammad is true and everything other than that is misguidance and falsehood. (Volume 2: Juz’ 4-6, pp. 328-329)
<and> he is <His word, which He bestowed upon Maryam> that is, a word which Allah spoke and ‘Eesa came into being thereby. He was not that word per se; rather he came into being by means of that word. Describing him as His word is by way of honour and respect (and is not to be taken literally, as the Christians do).
The same applies to the phrase <and a soul created by Him>, that is, one of the souls that He created, and He perfected it by bestowing upon it attributes of virtue and perfection. Allah sent Jibreel, who breathed into the womb o f Maryam, and she became pregnant, by Allah’s leave, with ‘Eesa. (Pp. 338-339)
That is, We followed the sending of these Prophets and Messengers, who judged in accordance with the Torah, by sending Our slave and Messenger ‘Eesa ibn Maryam, a soul created by Allah and His word that He bestowed upon Maryam. Allah sent him to confirm what came before him of the Torah. So he was a witness who testified in favour of Moosa and what he brought of the Torah, in truth. He supported his call and judged in accordance with his laws, agreeing and concurring with him in most legal matters.
‘Eesa may have been more lenient with regard to some rulings, as Allah tells us that he said to the Children of Israel:
<I have come to confirm that which came before me of the Torah, and to make lawful to you some of the things which had been forbidden to you…> (Al Imran 3:50)
<and We gave him the Gospel>, the great Book which complemented the Torah
<in which was guidance and light>, to guide people to the straight path and distinguish truth from falsehood
<and confirmation of what came before it of the Torah by confirming it>, testifying for it and agreeing with it
<a guidance and admonition for those who fear Allah> for they are the ones who benefit from guidance, pay heed to admonition and are deterred from that which is not appropriate.
<Let the people of the Gospel judge according to what Allah revealed therein> that is, it is obligatory for them to adhere to their scripture, and it is not permissible for them to turn away from it
<And whoever does not judge according to what Allah has revealed, such are evildoers>. (Pp. 411-412)
<Then Allah will say: O ‘Eesa son of Maryam, remember the blessings which I bestowed upon you and your mother> that is, remember it in your heart and verbally, and fulfil the obligation of giving thanks to your Lord, because He blessed you in ways in which He did not bless others.
<For I supported you with the Pure Spirit> that is, I strengthened you with the Spirit and with revelation, which purified you and gave you strength to fulfil the command of Allah and call people to His way. It was also suggested that what is meant by the Pure Spirit is Jibreel (‘alayhi as-salam – peace be upon him), and that Allah helped him by causing him to stay by his side and give him support in difficult situations.
<so that you spoke to the people in the cradle and in maturity>. What is meant by speaking here is something other than ordinary speech which is merely speaking words. Rather what is meant here is that speaking which benefits both the speaker and the listener, namely calling to Allah.
In this regard ‘Eesa, like his fellow Messengers of strong resolve, spoke in maturity, conveying the message, calling people to good and speaking out against evil. But he differed from them in that he also spoke to the people in the cradle, and said:
<…Verily, I am a slave of Allah; He has given me the Book and made me a Prophet. He has made me blessed wherever I may be, and has enjoined on me prayer and zakah as long as I live.> (Maryam 19:30-31)
<l taught you the scripture and wisdom>. The scripture includes the previous Books, especially the Torah. He was the most knowledgeable of the Israelite Prophets – after Moosa – of the Torah. It also includes the Gospel which Allah sent down to him.
Wisdom refers to knowledge of the subtle wisdom and benefits of laws, calling people and teaching them in a good manner, as well as paying attention to that to which attention must be paid, to the extent that is appropriate.
<You made out of clay, as it were, the figure of a bird> that is, the shape of a bird with no soul in it, then you breathed into it, and it became a bird by Allah’s leave. And you healed those born blind, who cannot see and have no eyes.
<and the lepers, by My leave, and you brought the dead back to life, by My leave>. These were clear signs and dazzling miracles that cannot be achieved by doctors and the like. Allah supported ‘Eesa with these signs and strengthened his call thereby.
<restrained the Children of Israel> from [harming] you when you brought them the clear signs and the disbelievers among them said> when the truth came to them, supported by clear signs that would compel one to believe in it <This is obviously nothing but magic!>.
They wanted to kill ‘Eesa, and they tried hard to do that, but Allah restrained them from harming him and protected him from them.
These are blessings that Allah bestowed upon His slave and Messenger ‘Eesa ibn Maryam, and He called upon him to give thanks for them and fulfil his duties, which he did in the best possible manner, and he was patient and steadfast just as his fellow Messengers of strong resolve were. (Volume 3: Juz’ 7-9, pp. 48-50)
<to announce] to you the gift of a righteous son> This was great glad tidings of a righteous son, for righteousness implies that he would be free of blameworthy characteristics and would have praiseworthy characteristics. She was amazed at the idea of having a child without a father, so she said:
<How will I have a son when no man has touched me, and I have never been unchaste?> For a child cannot come into being otherwise. (Volume 6: Juz’ 16-18, p. 61)
Here Allah speaks of the stubbornness of the Children of Israel mentioned above, when ‘Eesa ibn Maryam called them, saying: <O Children of Israel, verily I am the Messenger of Allah to you> that is, Allah has sent me to call you to goodness and forbid to you evil, and He has supported me with clear proof. What confirms my truthfulness is the fact that I am <confirming what came before me of the Torah>. That is, I have come to you with the same message as that brought by Moosa, of the Torah and divine laws. If I were a pretender to prophethood, I would have brought something other than that which the Messengers brought. I also confirm that which came before me of the Torah, for it foretold my coming and gave the glad tidings thereof. I have come and have been sent in confirmation of it, <and bringing glad tidings of a Messenger to come after me, whose name will be Ahmad>. He is Muhammad ibn ‘Abdullah ibn ‘AbdulMuttalib, the Hashimi Prophet. (Volume 10: Juz’ 28-30, p. 93)
FURTHER READING
AL-QURTUBI’S EXPOSITION ON SELECT PASSAGES
Al-Qurtubi’s Explanation of Mary’s Conception
Answering Islam Blog 