Tafsir al-BaghawiAl-Baghawi

Ibn Idris narrated to us, from his father, from Simak ibn Harb, from Alqamah ibn Wa’il, from al-Mughirah ibn Shu‘bah, who said: When I came to Najran, they questioned me, saying, “You recite: ‘O sister of Aaron,’ yet Moses preceded Jesus by such-and-such a period!” When I came to the Messenger of Allah, peace and blessings be upon him, I asked him about this, and he said: “They used to name their children after their prophets and the righteous people who came before them.” (1)

Al-Kalbi said: Aaron was Mary’s brother through her father, and he was the most exemplary man among the Children of Israel.

Al-Suddi said: They meant Aaron, the brother of Moses, because she was among his descendants, just as one says to a man of Tamim, “O brother of Tamim.”

It was also said: Aaron was a man among the Children of Israel who was flagrantly sinful and deeply depraved, so they likened her to him. (2) (3)

“Your father,” Imran, “was not an evil man.” Ibn Abbas, may Allah be pleased with him, said: meaning, an adulterer. “Nor was your mother,” Hannah, “unchaste”: that is, an adulteress. So where, then, did you get this child?

“Then she pointed to him. They said, ‘How can we speak to one who is in the cradle, a child?’” (29)

“Then Mary pointed to him”—that is, to Jesus, peace be upon him—meaning: Speak to him.

Ibn Mas‘ud, may Allah be pleased with him, said: Since she had no argument to offer, she pointed to him so that his speech would be proof in her favor. (4)

It is related in the account that, when she pointed to him, the people became angry and said, “After what you have done, are you mocking us?” (5)

“They said, ‘How can we speak to one who is in the cradle, a child?’” That is, one who was in the cradle—and this was her lap.

It was also said that it was an actual cradle, and that “was” here means “is.” Abu Ubaydah said: “Was” is supplementary; that is, “How can we speak to a child in the cradle?” The word “was” may occur in speech as an additional word without independent meaning, as in His saying, “Was I ever but a human messenger?” (al-Isra’: 93)—that is, “Am I?” (6)

Al-Suddi said: When Jesus heard their words, he stopped suckling and turned toward them.

It was also said: When she pointed to him, he left the breast, leaned upon his left side, turned toward them, and began gesturing with his right hand:

(1) Reported by Muslim in al-Adab (Etiquette), chapter: the prohibition of using the kunya Abu al-Qasim, no. 2135, 3:1685; and by al-Baghawi in Sharh al-Sunnah, 12:328. (2) Omitted from manuscript A. (3) See these views in Tafsir al-Tabari, 16:77-78; al-Durr al-Manthur, 5:507-508; and Zad al-Masir, 5:227. Al-Tabari said: “The correct view is that conveyed in the report from the Messenger of Allah, peace and blessings be upon him, which we have mentioned: that she was attributed to a man from her people.” (4) See Tafsir al-Khazin, 4:198. (5) See al-Bahr al-Muhit, 6:187. (6) See all of this in Tafsir al-Tabari, 16:79; al-Bahr al-Muhit, 6:187; and Zad al-Masir, 5:228.
حَدَّثَنَا ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ عَلْقَمَةَ بْنِ وَائِلٍ عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ: لَمَّا قَدِمْتُ نَجْرَانَ سَأَلُونِي، فَقَالُوا: إِنَّكُمْ تَقْرَءُونَ: ﴿يَا أُخْتَ هَارُونَ﴾ وَمُوسَى قَبْلَ عِيسَى بِكَذَا وَكَذَا! فَلَمَّا قَدِمْتُ عَلَى رَسُولِ اللَّهِ ﷺ سَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ: "إِنَّهُمْ كَانُوا يُسَمَّوْنَ بِأَنْبِيَائِهِمْ وَالصَّالِحِينَ قَبْلَهُمْ" (١) . وَقَالَ الْكَلْبِيُّ: كَانَ هَارُونُ أَخَا مَرْيَمَ مِنْ أَبِيهَا، وَكَانَ أَمْثَلَ رَجُلٍ فِي بَنِي إِسْرَائِيلَ. وَقَالَ السُّدِّيُّ: إِنَّمَا عَنَوْا بِهِ هَارُونَ أَخَا مُوسَى، لِأَنَّهَا كَانَتْ مِنْ نَسْلِهِ كَمَا يُقَالُ لِلتَّمِيمِيِّ: يَا أَخَا تَمِيمٍ. وَقِيلَ: كَانَ هَارُونُ رَجُلًا (٢) فَاسِقًا فِي بَنِي إِسْرَائِيلَ عَظِيمَ الْفِسْقِ فَشَبَّهُوهَا بِهِ (٣) . ﴿مَا كَانَ أَبُوكِ﴾ عِمْرَانُ ﴿امْرَأَ سَوْءٍ﴾ قَالَ ابْنُ عَبَّاسٍ ﵄: زَانِيًا، ﴿وَمَا كَانَتْ أُمُّكِ﴾ حَنَّةُ ﴿بَغِيًّا﴾ أَيْ زَانِيَةً، فَمِنْ أَيْنَ لَكِ هَذَا الْوَلَدُ؟ ﴿فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا (٢٩) ﴾ ﴿فَأَشَارَتْ﴾ مَرْيَمُ ﴿إِلَيْهِ﴾ أَيْ إِلَى عِيسَى ﵇: أَنْ كَلِّمُوهُ. قَالَ ابْنُ مَسْعُودٍ ﵁: لَمَّا لَمْ تَكُنْ لَهَا حُجَّةٌ أَشَارَتْ إِلَيْهِ لِيَكُونَ كَلَامُهُ حُجَّةً لَهَا (٤) . وَفِي الْقِصَّةِ: لَمَّا أَشَارَتْ إِلَيْهِ غَضِبَ الْقَوْمُ، وَقَالُوا مَعَ مَا فَعَلْتِ تَسْخَرِينَ بِنَا؟ (٥) . ﴿قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا﴾ أَيْ: مَنْ هُوَ فِي الْمَهْدِ، وَهُوَ حِجْرُهَا. وَقِيلَ: هُوَ الْمَهْدُ بِعَيْنِهِ، و"كَانَ" بِمَعْنَى: هُوَ. وَقَالَ أَبُو عُبَيْدَةَ: "كَانَ" صِلَةٌ، أَيْ: كَيْفَ نُكَلِّمُ صَبِيًّا فِي الْمَهْدِ. وَقَدْ يَجِيءُ "كَانَ" حَشْوًا فِي الْكَلَامِ لَا مَعْنَى لَهُ كَقَوْلِهِ "هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا" (الإِسْرَاءِ:٩٣) أَيْ: هَلْ أَنَا (٦) ؟ قَالَ السُّدِّيُّ: فَلَمَّا سَمِعَ عِيسَى كَلَامَهُمْ تَرَكَ الرِّضَاعَ وَأَقْبَلَ عَلَيْهِمْ. وَقِيلَ: لَمَّا أَشَارَتْ إِلَيْهِ تَرَكَ الثَّدْيَ وَاتَّكَأَ عَلَى يَسَارِهِ، وَأَقْبَلَ عَلَيْهِمْ وَجَعَلَ يُشِيرُ بِيَمِينِهِ:
(١) أخرجه مسلم في الآداب، باب النهي عن التكني بأبي القاسم، برقم (٢١٣٥) : ٣ / ١٦٨٥، والمصنف في شرح السنة: ١٢ / ٣٢٨. (٢) ساقط من "أ". (٣) انظر في ذه الأقوال: "تفسير الطبري": ١٦ / ٧٧-٧٨، "الدر المنثور": ٥ / ٥٠٧-٥٠٨، زاد المسير": ٥ / ٢٢٧. قال الطبري: "والصواب من القول في ذلك ما جاء به الخبر عن رسول الله ﷺ الذي ذكرناه، وأنها نسبت إلى رجل من قومها". (٤) انظر "تفسير الخازن": ٤ / ١٩٨. (٥) انظر "البحر المحيط": ٦ / ١٨٧. (٦) انظر في هذا كله: "تفسير الطبري": ١٦ / ٧٩، "البحر المحيط": ٦ / ١٨٧، "زاد المسير": ٥ / ٢٢٨.

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