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íóÇ ãóÑúíóãõ ÇÞúäõÊöí áöÑóÈøößö æóÇÓúÌõÏöí æóÇÑúßóÚöí ãóÚó ÇáÑøóÇßöÚöíäó {43}
43. "O' Mary! worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)." Commentary: In this verse, the statement is from other angels who addressed Mary and told her:
"O' Mary! Worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)."
This accomplishment of Mary, indeed, is a kind of gratitude for those great bounties she was given.
By the way, the attendance of women in worshipping communities has been recommended, (on the condition that women treat similar to that which Mary did). ***************** Ðóáößó ãöäú ÃóäÈóÇÁ ÇáúÛóíúÈö äõæÍöíåö Åöáóíßó æóãóÇ ßõäÊó áóÏóíúåöãú ÅöÐú íõáúÞõæä ÃóÞúáÇóãóåõãú Ãóíøõåõãú íóßúÝõáõ ãóÑúíóãó æóãóÇ ßõäÊó áóÏóíúåöãú ÅöÐú íóÎúÊóÕöãõæäó {44}
44. "This is of the news of the Unseen which we reveal to you; and you were not with them when they did cast (their lots with) their pens as to which of them should have the charge of Mary; and you were not with them (to see) when they were quarrelling (among themselves)." Commentary: This verse points to another part of the story of Mary. It denotes that: O' Muhammad! what Was expressed for you about the story of Mary and Zachariah is from among the news of Unseen revealed to you:
"This is of the news of the Unseen which We revealed to you..."
This is revealed to you because these stories in this form, which are proper and free from any superstition, and whose reference is merely heavenly revelation of the Qur'an, are not found in any of the former revealed Books, those which have been distorted later.
Then, it continues saying that when they throwing their pens into water to cast their lots in order to decide who should have the charge of Mary, you were not present therein with them. And also, when the scholars of the Israelite were quarrelling among themselves to obtain the honour of her guardianship, you were not with them. So, We informed you of all of them by means of revelation.
"... and you were not with them (to see) when they were quarrelling (among themselves)."
It is understood from this verse and the verses of Sura As-Safat, No 37, about Yunus (Jonah) that when a problem comes forth which is not soluble, or when there is an endless dispute with quarrelling that no way is found to put an end to it, and it is impossible to unite that knot, casting a lot can be applied.
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ÅöÐú ÞóÇáóÊö ÇáúãóáÂÆößóÉõ íóÇ ãóÑúíóãõ Åöäøó Çááøåó íõÈóÔøöÑõßö ÈößóáöãóÉò ãøöäúåõ ÇÓúãõåõ ÇáúãóÓöíÍõ ÚöíÓóì ÇÈúäõ ãóÑúíóãó æóÌöíåðÇ Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóãöäó ÇáúãõÞóÑøóÈöíäó {45}
45. "(Remember) when the angels said: ' O' Mary! Verily Allah gives you the glad tidings with a Word from Him whose name shall be Christ, Jesus, son of Mary; eminent in this world and the Hereafter, and of those nearest (to Allah),"
Commentary: In the Qur'an, Jesus is nominated to /kalimah/ (word) which, in the Qur'anic texts, has been used in the sense of a 'creature', One example is its application in Sura Al-Kahf. No.18. Verse 109, where it says: "….the sea would surely be consumed before the words of my Lord are exhausted…" Here, 'words' has been rendered into 'creatures'.
The commendation 'held in honour in this world and the Hereafter' has been used in the Qur'an only for Jesus (a) and, thus, none else is qualified by it throughout the Qur'an, Explanations: 1. The position of a woman elevates so high that Allah talks to her by the way of angels,
"(Remember) when the angels said: 'O' Mary! Verily Allah gives you the glad tidings with a word from Him…"
2. Allah sometimes nominates His saints before their birth:
"…whose name shall be Christ, Jesus..."
3. Jesus (a) is not a son of Allah but he is a creature of Allah:
"…a Word from Him…"
How can be the son of Allah the one who was borne from Mary and had passed the foetal course! "….son of Mary…"
4. A child is a bounty,
"...eminent in this world and the Hereafter and of those nearest (to Allah)."
æóíõßóáøöãõ ÇáäøóÇÓó Ýöí ÇáúãóåúÏö æóßóåúáÇð æóãöäó ÇáÕøóÇáöÍöíäó {46}
46. "And he will speak to the people in the cradle and in adulthood, and will be one of the righteous." Commentary: To speak as prediction in cradle is the miracle of Jesus. He spoke to people when he was in cradle. His speech, when he would become aged, was another prediction of Jesus which meant he would live to become grown up.
"And he will speak to the people in the cradle and in adulthood." Explanations: 1. The One who is able to bring a child for Mary without having a husband, can make a baby speak in the cradle. 2. Where Allah wills to protect a person from accusation and imputation, He makes the mute tongue of a baby speak. 3. Where Allah intends, a baby speaks like a grown up person, too. 4. The child of a righteous woman, such as Mary, is Jesus, the righteous.
"... and will be one of the righteous."
5. In childhood, too, it is possible for him to convey the message of Allah to others. So, some of our Imams, like Imam Jawad (a), Imam Ali-an-Naqi (a), and Imam al-Mahdi (a), were appointed to Imamate when they were in childhood. ********************
ÞóÇáóÊú ÑóÈøö Ãóäøóì íóßõæäõ áöí æóáóÏñ æóáóãú íóãúÓóÓúäöí ÈóÔóÑñ ÞóÇáó ßóÐóáößö Çááøåõ íóÎúáõÞõ ãóÇ íóÔóÇÁ ÅöÐóÇ ÞóÖóì ÃóãúÑðÇ ÝóÅöäøóãóÇ íóÞõæáõ áóåõ ßõä Ýóíóßõæäõ {47}
47. "She said: 'My Lord! How can I have a child when no man has touched me?' He said: 'Even so Allah creates what He pleases. When he decrees a matter (to be), He only says to it 'BE!' and it is '." Commentary: The Will of Allah is the cause of creation and he can create without any material means or material cause. Allah is the cause of all causes. Sometimes He takes the effect of a thing from it and sometimes gives a particular effect to a thing. The appearance of existence, the maintenance of existence, the effects of existence, and the quantity, the quality and the duration of the effects of all things depend on the Will and pleasure of Allah. The Qur'an, in answer to the request of Zachariah, says: "Even so does Allah whatsoever He pleases." [20] While in answer to Mary it says: "Even so Allah creates what he pleases." The secret of this difference -does & creates -in the statement may lie in this that a child coming forth from a lady without being touched with a spouse is more surprising than that an old man brings an offspring from his old wife.
Then, to complete this meaning, the Qur'an says:
"...When He decrees a matter (to be), He only says to it 'BE!' and it is '." Explanations: 1. Allah is powerful in creation. He can create creatures both through the natural means and without natural means. Both of them are the same for Him,
"... He said: 'Even so Allah creates what He pleases." When he decrees a matter (to be), He only says to it 'BE!' and it is '."
2. Allah's creation through an unusual way is not a new thing. This manner has had some former samples, too.
3. It does not matter for a person to wonder and ask question when its origin is not denial and obstinacy.
"She said: 'My Lord! how can I have a child when no man has touched me?' ****** Notes: [20] The Quran, Sura Ale-'Imran, No.3, Verse 40
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