Story 2: Easa and Maryam (upon both of them be peace)

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And, O Mohammad (sallallahu alaihi wasallam), also mention in this specific section (Surah) of the book (the Quran) the story of Maryam (alaihas salam), since it holds a strong relationship with the preceding story. It occurred when she withdrew from her family to an eastern place to take a bath. Then she hung a veil from in front of them in order to bathe behind it. So in such a state we sent to her our angel (Jibreel alaihis salam). He (the angel) assumed for her the likeness of a complete man in terms of body and limbs as well as beauty and attractiveness. Since Maryam thought him to be human she panicked and said, I seek refuge in al-Rahman (my Lord) from you. If you are in the least god-fearing then you will go away from here. The angel said, I am not a human that you should be afraid of me. Rather, I am only a sent-one of your Lord. I have come in order to grant you a purified child. That is to say, I will blow in your mouth or in the opening of your dress, as a result of which biidhnillah you will become pregnant and a child will be born. She began to say out of amazement not rejection, How will there be a son for me whereas from the habitual prerequisites of giving birth is intimacy with a male, which is completely non-existent, because neither has a man ever touched me, i.e. I have not been married, nor am I unchaste. The angel said, it will occur as such without the touching of a male, and I do not say this of my own accord. Rather, your Lord has proclaimed, This creating the birth of a child without any physical means is easy upon me, and He also said, We are creating him in this manner without conventional means in order to make this child a tremendous sign for the people so they can draw proof from this event upon divine power, and due to people receiving guidance on account of him a means of mercy from Us, and this fatherless birth is a matter already decreed which will definitely occur.

Benefits

She originally lived in a dwelling attached to the sanctuary and her aunt was the wife of the Prophet Zakariya (alaihis salam). If she was pubescent, she had gone to her aunt’s house in order to perform ritual purity. If not pubescent, as some have said, then it also would be for the purpose of bathing, which the Mufassireen have mentioned as a narration. Hanging the veil also indicates on this, and Allah knows best.

Although she did not recognize him to be an angel immediately, upon hearing his speech this later became apparent to her, due to her intuition from wilayah. As such, it is not correct to ask how she simply accepted his claim without any proof. Similarly, the angel coming to her for this specific purpose and speaking to her does not establish her being a prophet.

When an angel assumes the form of a human this does not necessitate relinquishment of the angelic reality. For angels, assuming different forms is similar to how we wear different garments. On the possibility of assuming various forms there can be no doubt of the possibility of this occurring for any random person. That is to say, someone else could come assuming the form of another, at any time, simply because these are rare occurrences which without proof are completely negligible and rationally have no consideration. Perhaps the wisdom behind not appearing in the original angelic form was to not frighten her. Choosing a human form was because every genus inclines to its own genus. The eastern attribute of the place was incidental and not purposeful.

النحو قوله إذا انتبذت ظرف للواقع المقدر أي أذكر نبأ مريم الذي وقع إذا انتبذت قوله بشرا حال أو تمييز قوله ولنجعله متعلق بمقدر أي فعلنا ذلك ١٢

البلاغة قوله إن كنت تقيا لم تجعل التقوى شرطا للاستعاذة بل شرط مكافته وأمنها منه وكنت عن ذلك بالإستعاذة بالله تعالى حثا له على المكافة بألطف وجه وابلغه وأن من تعرض للمستعيذ به فقد تعرض لعظيم سخطه  اه قوله لم يمسسني كنت به عن الحلال بقرينة المقابلة وأرادت به العموم في آية أخرى للتفنن وقيل غير ذلك ومنه ما قال جار الله جعل المس عبارة عن النكاح الحلال لانه كناية عنه في قوله من قبل أن تمسوهن وفي قوله أو لامستم النساء وانما يقال في الزنا فجر بها وخبث بها ونحو ذلك ولا يليق به الكنايات والآداب اه

الفقه إستدلال بعض الجهلة بقوله لأهب على جواز التسمية برسول بخش ونحوه جهل عظيم لان الإسناد المجازي يتوقف على الملابسة كما أن جبريل كان نافخاً بخلاف محل النزاع فانه ما صدر فيه فعل من النبي يكون سببا للهبة الحقيقية الإلهية فافهم ١٢

(in the opening of her dress) الروايات في لأهب لك

أخرجه عبد الله بن أحمد في زوائد الزهد عن نوف أن جبريل عليه السلام نفخ في جيبها فحملت ألخ كذا في الروح ١٢