Tafsir al-BaghawiAl-Baghawi

“So eat and drink, and be comforted. And if you see any human being, say, ‘Indeed, I have vowed a fast to the Most Merciful, so I will not speak to anyone today.’” (26)

“And shake toward yourself”: that is, Mary was told, “Move the trunk of the palm tree.” The Arabs use both the direct construction and the construction with the preposition “with,” just as they say, “He cut off his head,” and use an equivalent construction literally involving “with his head”; likewise, “He lengthened the rope,” and an equivalent construction literally involving “with it.”

“It will drop upon you”: the well-known recitation has a fatḥah on the ta' and qaf, with the sin doubled; that is, “it will fall down repeatedly.” One of the two ta's has been assimilated into the sin. In other words, the palm tree will cause fresh dates to fall upon you. Hamzah recited the sin without doubling it and omitted the ta' that others assimilated.

Hafs recited it with a ḍammah on the ta', a kasrah on the qaf, and an ungeminated sin, according to the tafā'ul pattern. In this reading, it means “causes to fall,” and the feminine form is used because of the palm tree.

Ya‘qub recited it as “yassāqaṭ,” with a doubled sin and a ya', referring back to the trunk.

“Fresh, ripe dates”: that is, dates ready to be picked. It is also said that jany refers to that which has reached full maturity and whose time for harvesting has come. Al-Rabi‘ ibn Khuthaym said, “In my view, nothing is better for a woman who has just given birth than fresh dates, and nothing is better for the sick than honey.” (1)

His words, exalted is He, “So eat and drink”: that is, “Eat, O Mary, from the fresh dates, and drink from the water (2) of the river.” “And be comforted”: that is, be of good cheer. It is also said: Let your eyes be comforted by your son Jesus. One says, “May Allah cool your eye,” meaning: May your heart encounter what pleases you, so that your eye is content and no longer turns to anything else. It is also said that “May Allah cool his eye” means: May He cause it to sleep. One says that an eye is qarra when it becomes still. 7/A

It is also said that when the eye weeps from joy, its tears are cool, whereas when it weeps from sorrow, its tears are hot. From this comes the expressions, “May Allah cool his eye,” and “May Allah heat his eye.”

“And if you see any human being”: that is, “if you see.” The emphatic nun is added to it, and the ya' takes a kasrah because of the meeting of two consonants.

Its meaning is: If you see any human being who asks you about your child, then say, “Indeed, I have vowed a fast to the Most Merciful”—that is, silence. Ibn Mas‘ud likewise recited it as ṣamtan (silence).

In the linguistic sense, fasting is abstaining from food, drink (3), and speech (4).

(1) Reported by Sa'id ibn Mansur, Abd ibn Humayd, and Ibn al-Mundhir. See al-Durr al-Manthur, 5:505. (2) Omitted from manuscript A. (3) Omitted from manuscript A. (4) See Lisan al-Arab, 12:350-351.
﴿فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا (٢٦) ﴾ ﴿وَهُزِّي إِلَيْكَ﴾ يَعْنِي قِيلَ لِمَرْيَمَ: حَرِّكِي ﴿بِجِذْعِ النَّخْلَةِ﴾ تَقُولُ الْعَرَبُ: هَزَّهُ وَهَزَّ بِهِ، كَمَا يَقُولُ: حَزَّ رَأْسَهُ وَحَزَّ بِرَأْسِهِ، وَأَمْدَدَ الْحَبَلَ وَأَمْدَدَ بِهِ، ﴿تُسَاقِطْ عَلَيْكِ﴾ الْقِرَاءَةُ الْمَعْرُوفَةُ بِفَتْحِ التَّاءِ وَالْقَافِ وَتَشْدِيدِ السِّينِ، أَيْ: تَتَسَاقَطُ، فَأُدْغِمَتْ إِحْدَى التَّاءَيْنِ فِي السِّينِ أَيْ: تُسْقِطُ عَلَيْكِ النَّخْلَةُ رُطَبًا، وَخَفَّفَ حَمْزَةُ السِّينَ وَحَذَفَ التَّاءَ الَّتِي أَدْغَمَهَا غَيْرُهُ. وَقَرَأَ حَفْصٌ بِضَمِّ التَّاءِ وكسر القاف خفيف عَلَى وَزْنِ تَفَاعُلٍ. وتُسَاقِطُ بِمَعْنَى أَسْقَطَ، وَالتَّأْنِيثُ لِأَجْلِ النَّخْلَةِ. وَقَرَأَ يَعْقُوبُ: "يَسَّاقَطُ" بِالْيَاءِ مُشَدَّدَةً رِدَّةً إِلَى الْجِذْعِ. ﴿رُطَبًا جَنِيًّا﴾ مَجْنِيًّا. وَقِيلَ: الْجَنْيُ هُوَ الَّذِي بَلَغَ الْغَايَةَ، وَجَاءَ أَوَانَ اجْتِنَائِهِ. قَالَ الرَّبِيعُ بْنُ خُثَيْمٍ: مَا لِلنُّفَسَاءِ عِنْدِي خَيْرٌ مِنَ الرُّطَبِ، وَلَا لِلْمَرِيضِ خَيْرٌ مِنَ الْعَسَلِ (١) . قَوْلُهُ ﷾: ﴿فَكُلِي وَاشْرَبِي﴾ أَيْ: فَكُلِي يَا مَرْيَمُ مِنَ الرُّطَبِ، وَاشْرَبِي مِنْ مَاءِ (٢) النَّهْرِ ﴿وَقَرِّي عَيْنًا﴾ أَيْ: طِيبِي نَفْسًا. وَقِيلَ: قَرِّي عَيْنَكِ بِوَلَدِكِ عِيسَى. يُقَالُ: أَقَرَّ الله عينك ٧/أأَيْ: صَادَفَ فُؤَادَكَ مَا يُرْضِيكَ، فَتَقَرُّ عَيْنُكَ مِنَ النَّظَرِ إِلَى غَيْرِهِ. وَقِيلَ: أَقَرَّ اللَّهُ عَيْنَهُ: يَعْنِي أَنَامَهَا، يُقَالُ: قَرَّ يَقِرُّ إِذَا سَكَنَ. وَقِيلَ: إِنَّ الْعَيْنَ إِذَا بَكَتْ مِنَ السُّرُورِ فَالدَّمْعُ بَارِدٌ، وَإِذَا بَكَتْ مِنَ الْحُزْنِ فَالدَّمْعُ يَكُونُ حَارًّا، فَمِنْ هَذَا قِيلَ: أَقَرَّ اللَّهُ عَيْنَهُ وَأَسْخَنَ اللَّهُ عَيْنَهُ. ﴿فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا﴾ أَيْ: تَرَيْ، فَدَخَلَ عَلَيْهِ نُونُ التَّأْكِيدِ فَكُسِرَتِ الْيَاءُ لِالْتِقَاءِ السَّاكِنَيْنِ. مَعْنَاهُ: فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَيَسْأَلُكِ عَنْ وَلَدِكِ ﴿فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا﴾ أَيْ: صَمْتًا وَكَذَلِكَ كَانَ يَقْرَأُ ابْنُ مَسْعُودٍ ﵁. وَالصَّوْمُ فِي اللُّغَةِ الْإِمْسَاكُ عَنِ الطَّعَامِ وَالشَّرَابِ (٣) وَالْكَلَامِ (٤) .
(١) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر، انظر: "الدر المنثور": ٥ / ٥٠٥. (٢) ساقط من "أ". (٣) ساقط من "أ". (٤) انظر: "لسان العرب": ١٢ / ٣٥٠-٣٥١.

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