Part of The Story of Maryam, peace be upon her (series completed) · Lesson 15 of 21

The story of Mary, peace be upon her | Episode (15) | Don't be sad, Mary

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0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.
0:04 The story of Maryam, daughter of ‘Imran,
0:07 peace be upon her.
0:10 "Do not grieve, O Maryam."
0:15 Indeed, the care of Allah for Maryam
0:21 did not stop at the selection of the place of birth,
0:25 but rather surrounded her from every side.
0:28 When Maryam said,
0:31 "Oh, I wish I had died before this
0:33 and was in oblivion, forgotten,"
0:37 Allah caused the one beneath her to speak.
0:40 He called out to her from below her,
0:42 "Do not grieve."
0:44 “Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)
0:48 Ibn Jarir al-Tabari, may Allah have mercy on him, said:
0:51 "The more sound of the two opinions in our view
0:53 is the view of those who say
0:55 that the one who called out to her was her son, ‘Isa."
0:59 This is because the pronoun referring to him
1:01 is closer than the reference to Jibril,
1:04 and referring it to the one who is closer
1:07 is more appropriate than referring it to the one who is further away.
1:11 Al-Shinqiti, may Allah have mercy on him, said:
1:14 "The most apparent of the two opinions in my view
1:16 is that the one who called out to her was her son, ‘Isa."
1:20 There are two pieces of evidence for this.
1:23 The first:
1:24 The pronoun refers to the nearest mentioned,
1:28 unless there is evidence to divert it from that,
1:30 which one must then follow.
1:33 The nearest mentioned in the verse
1:35 is ‘Isa, not Jibril,
1:37 because Allah said,
1:39 "So she conceived him,"
1:40 meaning ‘Isa,
1:42 "and she withdrew with him,"
1:44 meaning with ‘Isa.
1:46 Then He said after that,
1:48 "He called out to her."
1:49 Thus, what is apparent and immediately understood from the context
1:52 is that it is ‘Isa.
1:54 The second piece of evidence:
1:56 When she brought him to her people, carrying him,
2:00 and they said to her what they said,
2:02 she pointed to ‘Isa so they would speak to him,
2:05 as the Almighty said regarding her:
2:08 "So she pointed to him."
2:10 “Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?” (19:29)
2:15 Her pointing to him so they would speak to him
2:18 is evidence that she knew before that
2:21 he would speak
2:22 as a miracle breaking the norm,
2:24 due to his calling out to her when she gave birth.
2:28 Other scholars have held
2:30 that the one who called out to her was Jibril, peace be upon him.
2:35 Regardless of which of the two opinions is correct,
2:38 the lesson from the event is our intended goal from the story.
2:42 The one who called out to her from below her forbade her from grief.
2:46 Grief
2:47 is an expression of what occurs due to the happening of something disliked
2:51 or the loss of something beloved in the past.
2:54 Maryam’s grief was of the first type,
2:57 which was her fear of what would be said about her
2:59 when she met her people
3:01 while carrying her newborn.
3:04 But,
3:05 why did He forbid her from grief?
3:08 And does she possess the ability not to grieve?
3:11 The psychological state that Maryam, peace be upon her, was going through
3:15 was not an easy matter.
3:18 Yet, He forbade her from grief,
3:21 which means that a woman can overcome the sorrows that afflict her
3:27 because of the pains she experiences in life.
3:31 For if she did not have the ability to overcome the stage of grief,
3:36 He would not have commanded her to do so,
3:38 even though grief is a natural thing that occurs in the soul,
3:42 but it can be treated.
3:45 Muhammad Rashid Rida, may Allah have mercy on him, said:
3:48 "If it is said:
3:50 'Grief is a natural pain that occurs to a person when they lose what they love,
3:55 and it is not a voluntary matter,
3:58 so how did Allah the Almighty forbid it?'
4:01 We say:
4:02 The prohibition of grief
4:04 is intended to forbid its consequences, which many people do by choice,
4:10 thus fueling that pain,
4:14 renewing it, and delaying the period of solace.
4:18 It is a command for the opposite: to undertake actions that occupy the soul
4:23 and divert it from remembering and thinking about what caused the grief,
4:27 seeking reward and contentment from Allah the Almighty."
4:31 These actions can be physical and psychological,
4:35 or psychological only,
4:37 or physical only.
4:40 For yielding to grief
4:42 may lead to other matters that involve transgressing the limits of Allah the Almighty,
4:48 such as refraining from righteous deeds,
4:51 and the mind becoming occupied with negative expectations that dominate the heart
4:56 and increase the grief.
4:58 This leads to a cessation of thinking about the way out of the pain the grieving woman is living.
5:05 Therefore, the Shari'ah did not come to praise grief;
5:09 rather, it came to forbid it,
5:11 in consideration of the human nature in its susceptibility to its pains and sorrows.
5:18 Thus, it was permitted for a woman to mourn for a deceased relative for only three days,
5:25 so that she may return afterward to her normal life
5:28 and practice what is required of her by the Shari'ah,
5:32 and empty the heart of the grief that paralyzes righteous action.
5:37 Many of the sorrows that afflict a woman
5:41 can be overcome by looking at the bright aspects around her,
5:46 from what Allah has gifted her.
5:49 The Almighty said:
5:51 “Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)
5:55 “Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)
5:59 Indeed, the one who called out to her from below her and forbade her from grief
6:03 drew her attention to the blessings of Allah upon her,
6:07 so He said to her:
6:09 “Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)
6:12 Tahir Ibn ‘Ashur, may Allah have mercy on him, said:
6:15 "Meaning, your state is a state worthy of joy rather than grief,
6:21 because of the divine honor it contains."
6:24 And among this divine honor for Maryam
6:28 is this stream that flows before her.
6:32 Al-Shinqiti, may Allah have mercy on him, said:
6:35 "The most apparent of the two opinions in my view
6:37 is that the 'sariy' (stream) in the verse is the small river."
6:41 The evidence for this is two things:
6:44 One of them is the context from the Qur'an.
6:48 For His saying, the Almighty:
6:50 "So eat and drink,"
6:51 is evidence that this food and drink
6:55 is what was previously mentioned as a favor in His saying:
6:59 “Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee,” (19:24)
7:02 And His saying, "And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates."
7:07 Likewise, His saying, the Almighty:
7:10 “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)
7:15 Because the 'ma'in' (spring) is flowing water,
7:18 and it is apparent that it is the channel expressed as the 'sariy'
7:22 in this verse.
7:24 And Allah the Almighty knows best.
7:27 In this gesture,
7:29 there is an allusion to every woman afflicted with grief
7:33 to look toward the blessings of Allah that surround her,
7:36 within the very calamity that has saddened her.
7:40 For many of us do not look at the whiteness
7:43 within the blackness that befalls them.
7:46 The indication, initially, of the presence of water
7:49 around Maryam, peace be upon her,
7:51 nay, before her,
7:53 is an indication of the importance of water for her,
7:57 and that this importance is not limited to drinking from it.
8:02 For people's need for water
8:04 is much greater than their need for food,
8:08 especially in a situation like that of Maryam, peace be upon her.
8:12 She is in a state of postpartum recovery from childbirth,
8:15 needing to clean herself with water constantly.
8:19 She also needs to clean her newborn with water,
8:24 just as she needs it for her own drinking and quenching her thirst,
8:28 and cooling herself and her newborn from the heat of the sun,
8:33 and other human needs for water.
8:37 And this is not the only blessing pointed out
8:41 by the one who called out to her from below her,
8:44 but He began with the most important of them,
8:46 then followed it with other blessings.
8:50 We will continue in a coming meeting, if Allah wills.
8:53 And praise be to Allah, Lord of the worlds.