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In the name of Allah, the Entirely Merciful, the Especially Merciful. The story of Maryam, daughter of ‘Imran, peace be upon her.

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"And let your eye be comforted," O Maryam.

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After Maryam, peace be upon her, gave birth to ‘Isa, peace be upon him,

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she began to be overcome by increasing anxieties.

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That is why she said at the time of birth,

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“And the pangs of childbirth drove her unto the trunk of the palm-tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten!” (19:23)

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these anxieties

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were centered on how she would face her people.

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What would she say to them?

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And what would they think of her?

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This confrontation

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required psychological composure

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so that she would know what to say and how to act.

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It also required psychological strength

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to absorb their suspicions about her,

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whatever those suspicions might be,

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and it was not expected that they would be favorable thoughts.

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She needed to absorb the hurtful words that might be directed at her.

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Therefore, Maryam, peace be upon her, had to be

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at peace when facing her people.

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For Maryam, peace be upon her,

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was in need of two things to calm herself

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and maintain her composure in the face of her people.

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The first:

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physical rest after childbirth.

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For if the body is exhausted,

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it is difficult for it to think and focus.

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A woman after childbirth needs what will strengthen her body

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so that her health may return,

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and she may have the strength to think and focus on what she says and does.

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Therefore, it was said to her:

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“And shake the trunk of the palm-tree toward thee, thou wilt cause ripe dates to fall upon thee.” (19:25)

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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

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He, the Almighty, says:

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"Eat of the dates that fall upon you,"

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"and drink from the water of the stream that your Lord has placed beneath you."

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Do not fear hunger or thirst.

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"And let your eye be comforted."

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He says: Be at ease, rejoice in the birth of your son, and do not grieve.

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The word "eye" is in the accusative case because it is the entity described as being comforted.

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The meaning of the statement is:

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May your eye be comforted by your child.

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Abu Zahra, may Allah have mercy on him, said:

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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"Eat of the fresh, ripe dates,"

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"and drink from the flowing stream."

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"And let your eye be comforted" by the pure boy Allah the Almighty has gifted you.

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The comfort of the eye is its stillness.

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When a person is in distress and fear,

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their eye wanders and does not settle.

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Thus, we use the comfort of the eye as a metaphor for stillness and tranquility.

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The comfort of the eye signals the comfort of the soul.

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The command to comfort the eye,

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even if it is not under the control of the will,

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is a command to calm the soul and banish frightening thoughts,

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and not to expect evil,

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because Allah is with her.

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Miracles occurred as evidence that He, glory be to Him, was with her.

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And whoever has Allah with them,

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must be at peace, with a comforted eye and soul.

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So He guided her to three things to achieve the first requirement,

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which is bodily rest.

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They are:

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First:

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Eating the dates that fall from the palm tree after she shakes it.

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Some scholars have derived from this verse

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that the best food for a woman who has just given birth

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is dates.

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They said:

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If there were anything better for a woman in postpartum than dates,

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Allah would have fed it to Maryam at the time of her delivery of ‘Isa.

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

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"Rutab" (fresh dates)

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are dates that have not yet fully dried.

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"Jani" (freshly gathered)

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is a form meaning "that which is gathered."

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Meaning, recently plucked.

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It is a metaphor for the immediacy of its falling,

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meaning its freshness.

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It was not from dates stored beforehand,

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because the closer dates are to their palm tree,

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the better their taste.

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Second:

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Drinking from the flowing water.

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And "ma'in" (flowing/clear)

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means pure, abundant water.

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Third:

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Joy and happiness with the newborn.

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Al-Sa‘di, may Allah have mercy on him, said:

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This is her reassurance regarding safety from the pain of childbirth

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and the attainment of pleasant food and drink.

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The second thing Maryam needed to calm herself

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was the speech and argument with which she would face her people.

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Maryam’s soul, peace be upon her, might have been preoccupied with thinking about what she would say to her people.

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So the guidance came to her, contrary to what was circulating in her mind and occupying her thoughts.

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The guidance came for her to be silent and not speak,

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but rather to worship Allah by refraining from speaking to humans.

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It was said to her:

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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

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He says:

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If you see anyone from the children of Adam who speaks to you or asks you about your affair or the affair of your son,

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and the reason for your birth,

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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he says:

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Then say: "I have vowed a fast to the Most Merciful, so I will not speak today to any human."

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Ibn Kathir, may Allah have mercy on him, said:

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And His saying:

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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Meaning, whoever you see,

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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The intent of this statement

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and pointing to it,

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is not that the intent is verbal speech,

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so as not to contradict [the vow of silence].

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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Anas Ibn Malik said regarding His saying:

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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He said:

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"A fast" (samtan).

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Likewise said Ibn ‘Abbas and al-Dahhak.

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And in a narration from Anas:

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"A fast and silence."

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Likewise said Qatadah and others.

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The meaning is

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that when they fasted in their law,

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food and speech were forbidden to them.

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Al-Suddi, Qatadah,

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and ‘Abd al-Rahman Ibn Zayd affirmed this.

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Abu Ishaq said,

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on the authority of Harithah, who said:

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I was with Ibn Mas‘ud,

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and two men came.

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One of them greeted him and the other did not.

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He said:

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"What is the matter with you?"

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His companions said:

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"He swore not to speak to people today."

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‘Abdullah Ibn Mas‘ud said:

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"Speak to the people and greet them,"

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"for that is a woman."

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She knew that no one would believe her

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that she had conceived without a husband,

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meaning Maryam, peace be upon her,

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so that it would be an excuse for her if she were asked.

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Narrated by Ibn Abi Hatim and Ibn Jarir.

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

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She was only commanded to do that

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so that she would not be asked about her son.

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Al-Sa‘di, may Allah have mercy on him, said:

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As for the people's speech,

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she was commanded that if she saw any human,

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she should say by way of gesture:

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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meaning silence.

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“So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal.” (19:26)

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Meaning, do not address them with speech,

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so that you may find rest from their words and talk.

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It was known among them

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that silence was among the prescribed acts of worship.

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She was not commanded to address them

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to deny that [accusation] from herself,

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because people would not believe her,

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nor would there be any benefit in it.

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And so that her exoneration

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by the speech of ‘Isa in the cradle

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would be the greatest witness to her innocence.

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For a woman to bring forth a child without a husband,

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and claim that it is from no one,

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is one of the greatest claims,

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which, even if a number of witnesses were brought,

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would not be believed.

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So the proof of this miracle

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was made something of its own kind,

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which is the speech of ‘Isa while he was very young.

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In this matter that happened to Maryam, peace be upon her,

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is a lesson for everyone who strives

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to solve social or family problems,

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in benefiting from these practical steps.

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The person with the problem often has their thinking

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under the control of the negative consequences of the problem,

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and it may be difficult for them to see the solution.

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So they need someone to enlighten them on the path.

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Therefore, the one striving for reform

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must first take them out of the pessimistic view of their problem

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to the vastness of Allah’s mercy to His servants and His kindness to them,

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by enlightening them on aspects of Allah the Almighty’s kindness to them

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and His blessings upon them in the problem itself.

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Then, connect them directly to Allah

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by teaching them the great supplication

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for the removal of worry and grief,

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so that Allah may remove from them the worry and grief that has afflicted them,

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and make it easy for them to look at the reality of their problem

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which has filled their chest with worry and grief.

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For on the authority of Ibn Mas‘ud, may Allah be pleased with him, he said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"No servant has ever said,

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when afflicted by worry or grief:

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'O Allah, I am Your servant, son of Your servant, son of Your maidservant,

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my forelock is in Your hand,

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Your command over me is ever executed,

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and Your decree over me is just.

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I ask You by every name that is Yours,

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with which You have named Yourself,

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or revealed in Your Book,

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or taught to any of Your creation,

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or kept hidden in the knowledge of the unseen with You,

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that You make the Qur’an the spring of my heart,

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the light of my vision,

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and the clearing of my sorrow,

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and the removal of my anxiety.

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Allah will surely remove his anxiety and replace his sorrow with joy.

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They asked, "O Messenger of Allah,

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should we learn these words?"

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He replied, "Yes,

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it is fitting for anyone who hears them to learn them."

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Narrated by Ibn Hibban.

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A person facing a problem who is overwhelmed by anxiety

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often turns away from food and loses their appetite

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due to the intensity of the thoughts and the sorrow dominating their soul regarding the problem.

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Consequently, their body weakens, and their ability to think weakens as well.

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Therefore, the one striving to provide a solution

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must help the person in distress return to their normal state,

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so that their soul may calm down and they may eat,

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and they can think clearly and engage with the solution being proposed to them.

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The Sunnah has guided us to a type of food

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that is highly beneficial in cases of sorrow.

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It is narrated from ‘A’ishah, may Allah be pleased with her,

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that whenever a death occurred among her family,

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and the women gathered for that purpose,

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then dispersed, except for her family and close relatives,

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she would order a pot of talbinah to be cooked.

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Then, tharid (a dish of bread and broth) would be prepared,

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and the talbinah would be poured over it.

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Then she would say,

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"Eat from it,

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for I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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'Talbinah brings comfort to the heart of the sick,

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and it takes away some of the sorrow.'"

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Narrated by al-Bukhari.

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

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"Talbinah is a soup made from flour and bran."

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The meaning of "brings comfort" (mujimmah) is

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that it soothes and relieves the heart of its anxiety.

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Abu al-‘Abbas al-Qurtubi, may Allah have mercy on him, said:

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"It means that it strengthens and invigorates it,

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because it is a food that possesses a gentle quality,

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easy for the sick person to consume.

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When the sick person uses it,

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the heat of hunger is dispelled,

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and they receive nutritional strength without any hardship.

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Thus, some of what they were experiencing is relieved, and they become energized,

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and the distress and sorrow they felt due to their illness depart."

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‘A’ishah, may Allah be pleased with her, used to prepare it for the family of the deceased

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and add bread to it

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because the sorrow of the family of the deceased distracted them from eating,

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causing the heat of their internal organs to intensify from hunger and grief.

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So, when she fed them the talbinah,

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the intensity of their hunger was broken,

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and some of what they were suffering was alleviated.

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I ask Allah to remove our anxieties and sorrows,

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and replace them with joy and happiness,

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and well-being in this world and the Hereafter.

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

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And praise be to Allah, Lord of the worlds.