Continuation: The people’s accusations, and the Prophet Easa’s response (alaihis salam)

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Thereafter, Maryam (alaihas salam) was comforted by these words, and Sayidna Eisa was born. Then she departed from there in the direction of the town and she brought him to her people, carrying him in her arms. The people, aware of her being unmarried, became suspicious upon seeing this unaccounted-for child, resorted to accusing her and said, O Maryam, You have done something unthinkable indeed! That is to say, naudhu billah, you have fornicated. Generally speaking, fornication is bad regardless of the doer; however, such an act being committed by you is just unthinkable, because, O sister of Harun, None from your household has ever committed such a heinous act. Hence, your father was not a man of evil that this trait may have come to you through him. Nor was your mother unchaste that this trait may have reached you through her. Furthermore, Harun, who is your blood-brother (named after Harun the prophet), what a righteous man he is!

Therefore it is a grave thing indeed for such a person, whose entire household from beginning till end is so pure and righteous, to commit such an act.

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So Maryam (alaihas salam) patiently listened to the entire speech but did not reply. Rather she pointed to the child (and gestured), Whatever you have to say, say it to him; he will respond. They sensed she is mocking them and said, How on earth are we to speak to one who is still a child in the cradle? Speech is directed to one who is capable of speaking. This one is yet a child and incapable of speech. What purpose then would there be in speaking to him. No sooner had they finished saying this that the baby spoke up, I am Allah’s chosen servant. Neither am I Allah, as ignorant Christians will believe, nor am I un-favored as the Jews will claim. Some signs of my being a servant and of being a chosen one are that He gave me the book (the Gospel). Though He will give it to me in the future, due to being a certainty, it is as if He has already given it to me. And He made (meaning will make) me a prophet. And He made me a bearer of blessings; in other words, the creation will receive Deeni benefit from me. Wherever I may be the creation will receive blessings. This benefit is specifically that of propagation of deen, regardless of who accepts and who rejects. He (Eisa alaihas salam) himself will have conveyed the benefit.

He has commanded me with Salah and Zakah as long as I remain alive in this world. It goes without saying that after ascending to the heavens this responsibility will no longer remain. This was a sign of being a servant. The previous were signs of distinction. And He made me obedient to my mother. The specific mention of the mother is due to his father-less birth. And He did not make me rebellious and wretched, that I rebel from fulfilling the rights of Allah or the rights of my mother, or that I acquire wretchedness by neglecting fundamental rights and religious deeds.

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And there is a greeting of “salaam” upon me from Allah, the day I was born, the day I will die which will be during the end of times after descending from heaven, and on the Day of Judgment wherein I will be resurrected alive. A special greeting from Allah is proof of being a favored one.

Benefits

The collective attributes and circumstances of Sayidna Eisa (alaihis salam) mentioned in these verses establish the purity and chastity of Sayidah Maryam (alaihas salam), which was the point behind this miraculously-occurring speech. In establishing the point, the principle attribute is the quality of Prophethood, since Prophethood does not gather with illegitimacy, a major cause for shame in itself. Here, the bestowal of Prophethood is established by this miraculous speech because such extraordinary events when manifested at the hands of a sinless one are proof of God’s acceptance. Acceptance, in turn, rules out the possibility of being a liar.

The Qadyanis’ attempt at justification (from مَا دُمۡتُ حَيًّ۬ا) in saying that if Sayidna Eisa were alive, he would be praying and giving charity in the heavens, (و اللازم باطل) is unfounded; refuted by the clause placed in the translation “in this world”.

If it is established that Zakah is not an obligation upon Prophets [as some have claimed], وَأَوۡصَـٰنِى would then refer to it being part of the Shari’ah, though applicable only to the Ummah.