Prophets Stories In Islam

2. The story of Prophet Eesa (as): Birth of Prophet Eesa (as)

It is already mentioned earlier that Maryam (ra) was appointed to the service of Bayt al-Maqdis by her mother and that the Prophet of that time, Zakaria (as) became her guardian, and appointment a special chamber for her to live and worship Allah (ﷻ) therein. Whenever he would enter the chamber to visit her, he would discover that Allah (ﷻ) had already provided her with ample provisions. Seeing that he desired a son of his own.
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It has also mentioned that how the Angels came to her, giving her glad tidings of being chosen by Allah (ﷻ) and how He would bestow upon her a boy who would be a noble Prophet, blessed with Miracles. Maryam (ra) was surprised as to how she would have a baby since she was not married. The angels informed her that Allah (ﷻ) is able to do all things. Whenever he decrees anything, He (ﷻ) only has to say: "Be," and it happens. She realised that this was going to be a great trial for her. Her people would naturally question the birth of her son since they didn't know the reality. They would judge her only by what was apparent to them.
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Maryam (ra) used to venture outside the Mosque only when she was having her periods or when there was some geniune need, such as getting water or food. One day, when she went out by herself to attend to her needs towards the eastern direction of Bayt al-Maqdis, Allah (ﷻ) sent the Angel Jibrael (as) to her. He appeared infront of her in the guise of a man.
".........And took cover from them, We sent a spirit of Ours to her who appeared before her in the concrete form of a man.
'I seek refuge in the Merciful from you, if you fear Him,' she said." (19:17-18)
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Jibrael (as) informed her that he was a messenger from her Lord and not a human being. He then told her that she was going to conceive a boy, who was going to be pure.
" 'How can I have a son,' she said, 'when no man has touched me, nor am I sinful?' " (19:20)
She wondered how she could have a son, when she was neither married nor unchaste.
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"He said: So (it will be), your Lord said: That is easy for me........." (19:21)
The Angel told her that it was a promise from Allah (ﷻ) to create a boy from her even though she didn't have a husband and was not one of those who indulged in unchaste acts. This is very easy for Allah (ﷻ) as He is able to do whatever He (ﷻ) wills.
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"...........and (we wish) to appoint him as a sign to humankind.........." (19:21)
The meaning of this is that Allah (ﷻ) made His creation a sign of His complete might and power over all sorts of creation. He had created Adam (as) without a mother or a father. Then, He had created Hawwa (Eve) from a man, without any woman. Finally, He had created the rest of creation from a father and mother. Now, He would create Eesa (as) from a woman, without a father.
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"..........and a mercy from Us, and it is a matter decreed." (19:21)
Allah (ﷻ) was going to have mercy upon human kind via Eesa (as). He would invite them, right from his cradle upto his old age, to the worship of Allah (ﷻ), Alone, who does not have any partner.
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Many scholars have said that Jibrael (as) blew on her chest. The air entered on her womb and she became pregnant immediately just like a woman conceives after having a sexual relationship with her husband.
Another opinion has suggested that Jibrael (as) blew into her mouth. However, this opinion is contradictory to the context of the story.
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When Maryam (ra) conceived Eesa (as) she realised that she would be the subject of ruthless gossip among people. Many scholars, including Wahb bin Munabbih and others, have mentioned that when the first signs of pregnancy became apparent, a man named Yoosuf ibn Yaqoob al-Najjar, son of her maternal uncle, noticed them and was astonished. He knew she was pious and righteous. Yet, he could see that she was pregnant out of wedlock.
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One day, he approached her and asked: "O Maryam! Is it possible for a plant to grow without a seed?"
She replied: "Yes! Who created the first plant?"
Then he asked: "Is it possible to have a baby without a father?"
She said: "Yes! Allah created Adam without a father or a mother."
The man said: "Tell me about yourself."
She said: "Allah gave me:
"When the angels said: 'O Maryam, Allah gives you news of a thing from Him, for rejoicing, (news of one) whose name will be Messiah, Eesa, son of Maryam, illustrious in this world and the next, and one among the honoured,
Who will speak to the people when in the cradle and when in the prime of life, and will be among the upright and doers of good.' " (3:45-46)
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This is a similar narration which says that Zakaria (as) asked her the same questions and she gave him the same answers.
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As-Suddi has reported from some companions who said that one day Maryam (ra) went to visit her sister.
She asked her: "Can you tell that I am pregnant?"
Maryam (ra) asked: "And can you tell that I am pregnant?"
They both hugged each other and her sister said: "I just felt what is in my womb bow down to what is in yours."
The word 'bowing' is referring to humbling oneself and honouring the other. This is what People used to do when they met and greeted each other. This was permissible in their Sharia. This is similar to Allah's (ﷻ) command to the Angels to prostrate to Adam (as).
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Abu al-Qasim reported that Malik said: I have learnt that Eesa and Yahya, son of Zakaria, were the sons of each other's maternal aunts. They were both conceived at the same time. I have also learnt that the mother of Yahya said to Maryam: "I felt that what is in my womb bows down to what is in your womb."
Malik than said: "I believe this is the case because of the excellence of Eesa over Yahya, peace be upon them."
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What is apparent is that Maryam (ra) carried in her womb for nine months, just like other women do, and then she delivered him. If something other than this had happened, it would have been reported. It has been reported that Ibn Abbas and Ikrimah (may Allah be pleased with them) said she bore him for eight months. However, Ibn Abbas, in another opinion, said that she gave birth to him as soon as she conceived. Others have said she bore him for nine hours. However, the correct opinion is that she bore him for full nine months, as it happens with every woman.
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Muhammad ibn Ishaq has said: The news of Maryam's (ra) pregnancy spread among the children of Israel. Some heretics accused her of being pregnant by Yusuf, who used to worship along with her same mosque. Maryam secluded herself and stayed in isolation.
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She said as mentioned in the following verse:
"........would that I had died before this and had been forgotten and out of sight." (19:23)
This verse proves that it is permissible to want to die during times of severe fitna. Maryam (ra) knew that people would accuse her of being unchaste and would not believe what she said. Infact, she knew that they would belie her when she gave birth to her son, even though she was well-known among them for her piety and devotion to worship. They knew that she hailed from a prophetic household. All this led her to wish that she had passed away before all this happened.
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"Then a voice cried unto her from below her......." (19:24)
With regards to who exactly cried out to her, the scholars have two opinions. The first opinion, from Ibn Abbas and others, is that it was Jibrael (as). The second opinion, from Mujahid, al-Hasan and others, is that it was the voice of Eesa (as). Ibn Jareer has preferred this opinion.
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Maryam (ra) was instructed that if someone spoke to her, she should indicate to them that she was fasting by saying:
".......... verily! I have vowed a fast unto the Most Beneficent, so I shall not speak to any human being this day." (19:26)
In their Sharia, a fast consisted of refraining from food and drink and also from speaking.
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Many scholars who have reported stories from the Jews and Christians, have mentioned that when the people could not find Maryam for some time, they went looking for her. When they finally found her, she had a baby with her. They said:
".........O Maryam! Indeed you have brought something unheard of." (19:27)
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However, this does not seem correct since the clear meaning indicated by the Quran is that Maryam (ra) delivered the baby and she herself brought it to the people. Ibn Abbas has said that she did that after finishing the forty days of post-natal bleeding.
"O Sister of Harun!........" (19:28)
It has been said that Haroon was a pious man of their time. They addressed her as his sister since she, too, was known for her piety.
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However, Saeed ibn Jubayr has said that they meant Harun, the brother of Musa, (peace be upon them).
Muhammad ibn Kab al-Quradhi has erred as he has claimed that Maryam (ra) was the blood sister of Musa (as) and Harun (as). This is not possible as there were generations between them.
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It was reported on the authority of Mugheerah ibn Shubah who said: "The Prophet (ﷺ) once sent me to Najran. The people there asked me: Inform us about why you read: O Sister of Harun, when there was such-and-such a time between Musa and Eesa?
Shubah said: When I returned, I mentioned that to the Prophet (ﷺ).
Prophet (ﷺ) said: Why did you not tell them that those people used to name themselves after Prophets and Messengers sent before their time." (Ahmad)
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Qatadah and other have said that they used to name themselves Harun more frequently than any other name.
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Ibn Jareer has mentioned in his book of history that people accused Zakaria (as) of having sexual relations with Maryam (ra) and thus, they sought to kill him. He fled from them and hid inside a tree. But they followed him and sawed him into two while he was inside the tree. Some of the hypocrites also accused Maryam (ra) of having reletions with her cousin Yusuf ibn Yaqoob an-Najjar.
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When the situation worsened and whatever she said in her defense had no effect, her reliance upon Allah (ﷻ) increased. She then pointed to the baby, so that he could speak to them and give them what they want.
"........They said: How could we talk to one who is a child in the cradle?" (19:29)
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They thought she was making fun of them and mocking them by telling them to speak to a baby in its cradle. But the baby spoke up, saying:
" 'I am a servant of Allah,' he answered. 'He has given me a Book and made me a prophet,
And blessed me wherever I may be, and enjoined on me worship and zakat for as long as I live,
And be dutiful to my mother. He has not made me haughty or rebellious.
There was peace on me the day I was born, and will be the day I die, and on the day I will be raised from the dead.' " (19:30-33)
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This was the first time Eesa (as) had spoken. The very first thing he said was:
"I am a servant of Allah....." (19:30)
He acknowledged that his Lord is Allah (ﷻ), the only one deserving of worship. Then, he mentioned the innocence of his mother by saying that Allah (ﷻ) had given him the book and made him a Prophet. This is because Allah (ﷻ) doesn't bestow Prophethood to someone who is born illegitimately, as they had claimed.
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After that astounding event, Eesa (as) did not speak until he reached the age when children normally speak. Maryam (ra) took Eesa (as) to Egypt. They stayed there for a period of time. Then Maryam (ra) and Eesa (as) went back to the land of ash-Sham, to a city known as Nazareth (an-Nasirah), in Palestine. According to one saying of Islamic scholars, Eesa's (as) followers were called Nasara, in reference to that city.
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As alluded to previously, it is not reported by trustworthy sources that Maryam (ra) married her cousin Yusuf. This is the Christians' story, and it is not reliable. The reliable report is that Maryam (ra) never married until her death. Some scholars say that she will be married to a prophet in Paradise. She was the best of all the Muslim women.
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After Allah (ﷻ) mentioned this part of the story, He said:
"This was Eesa, son of Maryam: A true account they contend about.
It does not behove God to have a son. Too immaculate is He! When He decrees a thing He has only to say: "Be", and it is." (19:34-35)
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This is similar to what Allah (ﷻ) has mentioned in another place in the Quran:
"These verses that We read to you are signs and reminder full of wisdom.
For Allah the likeness of Eesa is as that of Adam whom He fashioned out of dust and said "Be" and he was.
This is the truth from your Lord, so do not be in doubt.
Tell those who dispute this with you even after the knowledge that has reached you: "Come, let us gather our sons and your sons, our women and your women, ourselves and yourselves, and pray and solicit Allah to condemn those who lie."
And this verily is the true account. There is no god but Allah, and Allah is all-mighty and all-wise.
If they turn away (remember) Allah knows the mischief-mongers." (3:58-63)
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When some Christians from Najran came to the Prophet (ﷺ) and disputed with him regarding Eesa (as), Allah (ﷻ) revealed parts of Surat Al-Imran, which contains details about his birth, life, and the birth of his mother.
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In these verses, Allah (ﷻ) instructed the Prophet (ﷺ) to gather the Christians and the Muslims. Both parties should then invoke a curse on whoever of them is lying. However, the Christians backed off from this.
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The beliefs of the Jewish people of the time were all disbelief. One group said that Eesa (as) was the product of adultery. Another group claimed that he was Allah (ﷻ), while a third group said he was the son of Allah (ﷻ) (May Allah forgive us and save us).
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The believers affirm that Eesa (as) is a slave, a Prophet of Allah, and the son of a slave of Allah (ﷻ).
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It was reported on the authority of Ubadah ibn Samit that the Prophet said: "Whoever bears witness that there is none worthy of worship except Allah (ﷻ), Alone, who doesn't have any partner, and that Muhammad (ﷺ) is His slave and Messenger and that Eesa (as) is the slave and Messenger of Allah (ﷻ), His word which He blew into Maryam (ra), and that paradise and hell truly exist, Allah will enable him to enter Paradise." (Bukhari)