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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The story of Maryam, daughter of ‘Imran,

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peace be upon her.

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"Do not grieve, O Maryam."

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Indeed, the care of Allah for Maryam

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did not stop at the selection of the place of birth,

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but rather surrounded her from every side.

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When Maryam said,

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"Oh, I wish I had died before this

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and was in oblivion, forgotten,"

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Allah caused the one beneath her to speak.

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He called out to her from below her,

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"Do not grieve."

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“Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)

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Ibn Jarir al-Tabari, may Allah have mercy on him, said:

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"The more sound of the two opinions in our view

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is the view of those who say

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that the one who called out to her was her son, ‘Isa."

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This is because the pronoun referring to him

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is closer than the reference to Jibril,

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and referring it to the one who is closer

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is more appropriate than referring it to the one who is further away.

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Al-Shinqiti, may Allah have mercy on him, said:

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"The most apparent of the two opinions in my view

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is that the one who called out to her was her son, ‘Isa."

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There are two pieces of evidence for this.

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The first:

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The pronoun refers to the nearest mentioned,

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unless there is evidence to divert it from that,

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which one must then follow.

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The nearest mentioned in the verse

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is ‘Isa, not Jibril,

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because Allah said,

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"So she conceived him,"

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meaning ‘Isa,

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"and she withdrew with him,"

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meaning with ‘Isa.

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Then He said after that,

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"He called out to her."

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Thus, what is apparent and immediately understood from the context

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is that it is ‘Isa.

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The second piece of evidence:

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When she brought him to her people, carrying him,

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and they said to her what they said,

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she pointed to ‘Isa so they would speak to him,

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as the Almighty said regarding her:

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"So she pointed to him."

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“Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?” (19:29)

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Her pointing to him so they would speak to him

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is evidence that she knew before that

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he would speak

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as a miracle breaking the norm,

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due to his calling out to her when she gave birth.

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Other scholars have held

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that the one who called out to her was Jibril, peace be upon him.

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Regardless of which of the two opinions is correct,

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the lesson from the event is our intended goal from the story.

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The one who called out to her from below her forbade her from grief.

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Grief

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is an expression of what occurs due to the happening of something disliked

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or the loss of something beloved in the past.

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Maryam’s grief was of the first type,

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which was her fear of what would be said about her

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when she met her people

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while carrying her newborn.

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But,

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why did He forbid her from grief?

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And does she possess the ability not to grieve?

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The psychological state that Maryam, peace be upon her, was going through

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was not an easy matter.

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Yet, He forbade her from grief,

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which means that a woman can overcome the sorrows that afflict her

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because of the pains she experiences in life.

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For if she did not have the ability to overcome the stage of grief,

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He would not have commanded her to do so,

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even though grief is a natural thing that occurs in the soul,

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but it can be treated.

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Muhammad Rashid Rida, may Allah have mercy on him, said:

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"If it is said:

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'Grief is a natural pain that occurs to a person when they lose what they love,

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and it is not a voluntary matter,

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so how did Allah the Almighty forbid it?'

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We say:

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The prohibition of grief

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is intended to forbid its consequences, which many people do by choice,

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thus fueling that pain,

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renewing it, and delaying the period of solace.

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It is a command for the opposite: to undertake actions that occupy the soul

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and divert it from remembering and thinking about what caused the grief,

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seeking reward and contentment from Allah the Almighty."

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These actions can be physical and psychological,

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or psychological only,

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or physical only.

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For yielding to grief

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may lead to other matters that involve transgressing the limits of Allah the Almighty,

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such as refraining from righteous deeds,

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and the mind becoming occupied with negative expectations that dominate the heart

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and increase the grief.

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This leads to a cessation of thinking about the way out of the pain the grieving woman is living.

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Therefore, the Shari'ah did not come to praise grief;

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rather, it came to forbid it,

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in consideration of the human nature in its susceptibility to its pains and sorrows.

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Thus, it was permitted for a woman to mourn for a deceased relative for only three days,

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so that she may return afterward to her normal life

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and practice what is required of her by the Shari'ah,

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and empty the heart of the grief that paralyzes righteous action.

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Many of the sorrows that afflict a woman

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can be overcome by looking at the bright aspects around her,

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from what Allah has gifted her.

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The Almighty said:

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“Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)

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“Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)

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Indeed, the one who called out to her from below her and forbade her from grief

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drew her attention to the blessings of Allah upon her,

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so He said to her:

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“Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)

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Tahir Ibn ‘Ashur, may Allah have mercy on him, said:

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"Meaning, your state is a state worthy of joy rather than grief,

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because of the divine honor it contains."

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And among this divine honor for Maryam

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is this stream that flows before her.

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Al-Shinqiti, may Allah have mercy on him, said:

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"The most apparent of the two opinions in my view

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is that the 'sariy' (stream) in the verse is the small river."

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The evidence for this is two things:

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One of them is the context from the Qur'an.

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For His saying, the Almighty:

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"So eat and drink,"

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is evidence that this food and drink

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is what was previously mentioned as a favor in His saying:

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“Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)

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And His saying, "And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates."

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Likewise, His saying, the Almighty:

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“And We made the son of Mary and his mother a portent, and We gave them refuge on a height, a place of flocks and watersprings.” (23:50)

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Because the 'ma'in' (spring) is flowing water,

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and it is apparent that it is the channel expressed as the 'sariy'

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in this verse.

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And Allah the Almighty knows best.

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In this gesture,

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there is an allusion to every woman afflicted with grief

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to look toward the blessings of Allah that surround her,

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within the very calamity that has saddened her.

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For many of us do not look at the whiteness

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within the blackness that befalls them.

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The indication, initially, of the presence of water

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around Maryam, peace be upon her,

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nay, before her,

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is an indication of the importance of water for her,

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and that this importance is not limited to drinking from it.

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For people's need for water

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is much greater than their need for food,

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especially in a situation like that of Maryam, peace be upon her.

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She is in a state of postpartum recovery from childbirth,

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needing to clean herself with water constantly.

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She also needs to clean her newborn with water,

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just as she needs it for her own drinking and quenching her thirst,

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and cooling herself and her newborn from the heat of the sun,

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and other human needs for water.

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And this is not the only blessing pointed out

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by the one who called out to her from below her,

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but He began with the most important of them,

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then followed it with other blessings.

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We will continue in a coming meeting, if Allah wills.

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And praise be to Allah, Lord of the worlds.