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

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‘Isa ibn Maryam defends his mother.

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After the people of Maryam said what they said about her,

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they waited for an answer from her regarding their accusations.

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Yet she did not speak,

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because she was complying with the command to fast from speech.

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Therefore, she used the method of gesturing to respond to them.

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She directed the answer to the infant in his cradle.

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She pointed to him,

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intending by this gesture: "Ask this child,"

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"for he will answer you."

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

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Allah, the Exalted, says,

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"When her people said that to her,"

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she told them what ‘Isa had commanded her to say to them.

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Then she gestured to them toward ‘Isa, that they should speak to him.

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They were extremely astonished by this.

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They were angered by her silence and her referring them to an infant in the cradle.

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So they said,

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

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Meaning, they were suspicious of her affair,

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and they denounced her situation.

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They said to her what they said, implying accusations and casting slanders upon her.

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On that day, she was fasting and silent.

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So she referred the speech to him,

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and gestured to them to address him and speak to him.

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They said, mocking her,

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thinking that she was belittling them and playing with them.

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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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Here came the great sign,

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signaling the innocence of Maryam from what they suspected of her.

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Allah caused ‘Isa ibn Maryam to speak while he was in the cradle.

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“He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,” (19:30)

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“He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,” (19:30)

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"And He has made me blessed,"

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"wherever I may be, and has enjoined upon me prayer and zakat,"

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"as long as I remain alive."

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"And [made me] dutiful to my mother."

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“And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.” (19:32)

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“Peace on me the day I was born, and the day I die, and the day I shall be raised alive!” (19:33)

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"And the day I am raised alive."

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

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‘Isa, peace be upon him, said while he was an infant in the cradle:

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"Indeed, I am the servant of Allah."

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“He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,” (19:30)

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He addressed them by describing himself with servitude,

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and that he possesses no attribute by which he deserves to be a god,

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or a son of a god.

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Exalted is Allah above the statement of the Christians who contradict ‘Isa in his saying:

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"Indeed, I am the servant of Allah."

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And those who claim his agreement [with their false beliefs].

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"He has given me the Scripture,"

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meaning, He decreed that He would give me the Scripture,

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"and made me a prophet."

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So he informed them that he is the servant of Allah,

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and that Allah taught him the Scripture,

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and made him one of His prophets.

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This is from his perfection for himself.

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Then he mentioned his perfecting of others, saying:

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"And He has made me blessed wherever I may be."

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Meaning, in any place and at any time.

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For blessing is what Allah places in one who teaches goodness,

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calls to it, and forbids evil,

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and calls to Allah in his words and deeds.

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So everyone who sat with him or gathered with him,

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attained his blessing,

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and his companion was happy because of him.

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“And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,” (19:31)

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Meaning, He enjoined upon me the fulfillment of His rights,

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the greatest of which is prayer,

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and the rights of His servants,

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the most noble of which is zakat,

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for the duration of my life.

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So I am complying with the commandment of my Lord,

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acting upon it and implementing it.

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"And He has enjoined upon me to be dutiful to my mother,"

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so I treat her with the utmost kindness,

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and I fulfill what is due to her,

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because of her honor and virtue,

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and because she is a mother who has the right of motherhood and its consequences.

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"And He has not made me a tyrant,"

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meaning, arrogant toward Allah, or haughty toward His servants,

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or wretched in this world or the next.

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He did not make me such,

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rather, He made me obedient to Him, submissive, humble,

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lowly and modest before the servants of Allah,

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happy in this world and the Hereafter,

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I and those who follow me.

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With this, ‘Isa ibn Maryam, peace and blessings of Allah be upon him,

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has cleared his mother of what they suspected of her,

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because the speech of a child in the cradle is not customary

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among humans,

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except in the case of a miracle and a sign from Allah, the Almighty and Majestic.

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Such as what happened to Maryam, peace be upon her.

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When the people of Maryam, peace be upon her, saw this great sign,

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they became certain of her innocence and her truthfulness.

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The Prophet, peace and blessings of Allah be upon him, has informed us

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about three who spoke in the cradle,

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among them ‘Isa ibn Maryam.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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

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"No one spoke in the cradle except three:

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‘Isa ibn Maryam."

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He said: "There was a devout man from the Children of Israel called Jurayj.

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He built a hermitage and worshipped in it."

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He said: "One day, the Children of Israel mentioned the worship of Jurayj.

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A prostitute among them said,

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'If you wish, I will tempt him.'

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They said, 'We wish.'

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He said: 'She came to him and exposed herself to him,

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but he did not pay any attention to her.

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So she offered herself to a shepherd

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who used to shelter his sheep at the base of Jurayj's hermitage.

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She became pregnant and gave birth to a boy.

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They asked, 'From whom?'

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She said, 'From Jurayj.'

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They came to him, brought him down,

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insulted him, beat him,

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and demolished his hermitage.

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He said, 'What is the matter with you?'

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They said, 'You committed adultery with this prostitute,

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and she gave birth to a boy.'

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He said, 'Where is he?'

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They said, 'There he is.'

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He stood up, prayed, and supplicated,

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then he went to the boy,

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poked him with his finger,

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and said, 'By Allah, O boy,

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who is your father?'

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He said, 'I am the son of the shepherd.'

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They rushed to Jurayj,

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and began to kiss him,

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and said, 'We will build your hermitage out of gold.'

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He said, 'I have no need for that.

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Build it out of mud as it was.'

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He said: 'While a woman was holding her son in her lap, nursing him,

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a rider of noble appearance passed by her.

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She said, 'O Allah, make my son like him.'

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He left her breast and turned to the rider,

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and said, 'O Allah, do not make me like him.'

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He said: 'Then he returned to her breast and began to suckle.'

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Abu Hurayrah said:

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'It is as if I am looking at the Messenger of Allah, peace and blessings of Allah be upon him,

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imitating the action of the child,

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and placing his finger in his mouth,

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and he began to suck it.'

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'Then a slave girl passed by, being beaten.

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She said, 'O Allah, do not make my son like her.'

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He said: 'He left her breast and turned to the slave girl,

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and said, 'O Allah, make me like her.'

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He said: 'That is when they discussed the matter.'

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She said, 'A rider of noble appearance passed by,

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and I said, 'O Allah, make my son like him,'

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and you said, 'O Allah, do not make me like him.'

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And this slave girl passed by, and I said,

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'O Allah, do not make my son like her,'

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and you said, 'O Allah, make me like her.'

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He said, 'O mother,

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the rider of noble appearance is a tyrant among the tyrants,

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and this slave girl, they say she committed adultery,

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but she did not commit adultery,

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and they say she stole,

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but she did not steal,

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and she says, 'Allah is sufficient for me.''"

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Narrated by Ahmad and al-Bukhari.

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The speech of ‘Isa in the cradle

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is a sign from the great signs of Allah,

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indicating his prophethood,

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and the truthfulness of his mother,

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and Allah's choosing of her.

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And the speech of the child of the prostitute,

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the companion of Jurayj,

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is a sign from the signs of Allah,

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which Allah made as a miracle for Jurayj the devout,

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indicating his innocence

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from what was attributed to him of adultery with the prostitute.

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It is an indication of Allah's support

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for His allies and His defense of them.

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And the speech of the infant with his mother

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is a sign from the signs of Allah,

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which Allah made as a lesson for us,

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so that we weigh matters with their legal scale,

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and not be deceived by glittering appearances,

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and so the mother may learn

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how to direct her wishes for her child.

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For the details of the story of Maryam, peace be upon her,

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were not known by many of the rabbis of the Jews and the Christians.

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It is from the unseen which Allah, the Glorified and Exalted, revealed

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to His Prophet, peace and blessings of Allah be upon him.

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Allah, the Exalted, says:

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"That is from the news of the unseen which We reveal to you."

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“This is of the tidings of things hidden. We reveal it unto thee (Muhammad). Thou wast not present with them when they threw their pens (to know) which of them should be the guardian of Mary, nor wast thou present with them when they quarrelled (thereupon).” (3:44)

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"Which of them should have the custody of Maryam."

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“This is of the tidings of things hidden. We reveal it unto thee (Muhammad). Thou wast not present with them when they threw their pens (to know) which of them should be the guardian of Mary, nor wast thou present with them when they quarrelled (thereupon).” (3:44)

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

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These tidings are from the tidings of the unseen,

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meaning from the news of the unseen.

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And he means by the unseen,

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that it is from the hidden news of the people,

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which you, O Muhammad, did not know, nor did your people,

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and it was not known except by a few of the rabbis of the two Scriptures and their monks.

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Then Allah, the Exalted, informed His Prophet Muhammad, peace and blessings of Allah be upon him,

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that He revealed that to him as a proof of his prophethood,

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and a confirmation of his truthfulness,

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and a cutting off of the excuse of those who deny his message among the disbelievers of the two Scriptures,

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who know that Muhammad did not reach the knowledge of these tidings despite their hidden nature,

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and did not attain knowledge of them despite their obscurity among their own people,

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Except by Allah informing him of that.

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Since it was well-known among them,

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that Muhammad, peace and blessings of Allah be upon him, was unlettered and did not write so that he could read books,

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thereby attaining knowledge of that through books,

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nor did he associate with the People of the Book to acquire his knowledge from them.

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Ibn 'Atiyyah, may Allah have mercy on him, said:

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"In this verse is a clear proof of the prophethood of Muhammad, peace and blessings of Allah be upon him,

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for he brought them tidings of the unseen that none could know except one who had witnessed them,

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yet he was not present among them,

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nor had he read of them in the books of the People of the Book.

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Muhammad, peace and blessings of Allah be upon him, was unlettered, from an unlettered people,

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or [he knew them] because Allah informed him of them,

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and that is indeed the case, peace and blessings of Allah be upon him."

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Allah, the Almighty and Majestic,

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has recounted to us in the Qur'an the story of Maryam in its full detail,

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and made it a proof against the Jews and the Christians,

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so that they might believe in the prophethood of our Prophet Muhammad, peace and blessings of Allah be upon him.

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We, likewise,

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ought to relate the details of this story to the Christians around us,

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so that they might believe.

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But what is the stance of the Jews and the Christians regarding Maryam, peace be upon her?

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

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And praise be to Allah, Lord of the worlds.

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The story of Maryam, daughter of 'Imran.