His saying, exalted and majestic is He: "So he called to her from beneath her, 'Do not grieve; your Lord has placed beneath you a stream.' And shake the trunk of this palm tree towards you; it will drop fresh, ripe dates upon you. So eat and drink and be contented. And if you see any human being, say, 'Indeed, I have pledged to the Most Merciful a fast, so I will not speak today to any man.'"

Ibn Kathir, Abu Amr, Asim, Ibn Amir, Ibn Abbas, Al-Hasan, Zayd ibn Hubaysh, Mujahid, Al-Jahdari, and a group read: "So he called to her from beneath her," on the basis that "from beneath her" is the subject of "he calls," and the intended meaning of "he" is Jesus, meaning: the newborn called to her. This was stated by Mujahid, Al-Hasan, Ibn Jubayr, and Ubayy ibn Kab. Ibn Abbas, may Allah be pleased with him and his father, said: The intended meaning is Gabriel, peace be upon him, and he did not speak until she brought him to her people. Alqamah, Al-Dahhak, and Qatadah said: In this is a sign for her and an indication that this is one of the extraordinary matters for which Allah has a great purpose, especially since the caller is Jesus, for he clarifies with it Mary’s excuse, and there remains no suspicion upon her, so that is why the call was that no sadness should occur.

Nafi, Hamzah, Al-Kisai, and Hafs from Asim, Al-Bara' ibn Azib, Al-Dahhak, Amr ibn Maymun, the people of Medina, the people of Kufa, and Abdullah ibn Abbas, may Allah be pleased with them both, also read: "from beneath her" with a kasra on the meem, based on the beginning of the end, and they differed. Some of them said: The intended meaning is Jesus, peace be upon him. A group said: The intended meaning is Gabriel, who was near her before. They said: And it was in a part of the earth lower than the place where she was.

Qadi Abu Muhammad, may Allah have mercy on him, said: The first is more apparent, and upon it was Al-Hasan ibn Abi Al-Hasan swearing.

Alqamah and Zirr ibn Hubaysh read: "So he spoke to her from beneath her," and Ibn Abbas, may Allah be pleased with him and his father, read: "So an angel called to her from beneath her."

His saying, "Do not grieve," is an explanation of the call. The word "that" is an explanation meaning: that is, and "the stream" refers to a man of great qualities, a leader, and "the stream" also means the flow of water. Based on this, people differed in this verse. Qatadah and Ibn Zayd said: He meant: He has placed beneath you a great man who has significance. The majority indicated to her the stream that was near the trunk of the palm tree. It has been narrated that Al-Hasan explained the verse and said: Yes, Allah has made him a noble stream. Hamid ibn Abdur-Rahman Al-Humayri said: O Abu Said, we only mean by the stream the flow of water. He said: For this and similar matters, I prefer your closeness, but the leaders have overwhelmed us.

Qadi Abu Muhammad, may Allah have mercy on him, said: And among the evidence for the stream is the saying of Labid:

"So they were in the expanse of the stream and split the flowing water, its edges were adjacent."

Then he commanded to shake the dry trunk so that she would see another sign in the revival of the dead trunk. A group said: The palm tree was laden with fresh dates. Al-Suddi said: The trunk was cut off, and the river flowed beneath it for a time.

The apparent meaning of the verse is that 'Isa is the one speaking to her, and that the trunk was dry. On this basis, there would be verses that console her and provide her with tranquility. The 'ba' in his saying: 'bi-jid'i' is an additional letter for emphasis. Abu Ali said: It is like saying: 'He threw with his hand,' meaning: 'He threw his hand.'

Qadi Abu Muhammad, may Allah have mercy on him, said: In this example, there is consideration. Al-Tabari, may Allah have mercy on him, recited:

In a valley of Yemen, its heart grows the sidr, and its lower part is mixed with the shabahan.

Ibn Kathir, Nafi', Abu Amr, Al-Kisai, and Abu Bakr narrated from Asim, and the majority of the people read: 'tas-saqat' with the 'ta' opened and the 'sin' doubled, intending the date palm. Al-Bara' ibn Azib, may Allah be pleased with him, and Al-Amash, may Allah have mercy on him, read: 'yas-saqat' intending the trunk. Hamzah alone read: 'tasaqat' with the 'ta' opened and the 'sin' softened, which is the reading of Masruq, Yahya ibn Wathab, Talhah ibn Musarif, and Abu Amr with a difference. A group read: 'yas-saqat' with the 'ya' according to what was previously intended regarding the date palm or the trunk. Asim, in the narration of Hafs, read: 'tusaaqit' with the 'ta' closed and the 'sin' opened and softened. Abu Haywah read: 'yusqit' with the 'ya' closed. Abu Ali mentioned in Al-Hujjah that it was read: 'yatasaaqat' with a 'ya' and a 'ta'. It was narrated from Masruq: 'tusqit' with the 'ta' closed and the 'qaf' broken, and likewise from Abu Haywah. Abu Haywah also read: 'yasqut' with the 'ya' opened and the 'qaf' closed, 'rutabun janiyyun.' The accusative 'rutab'an' varies according to the meanings of the mentioned readings. Sometimes the action is attributed to the trunk, sometimes to the shaking, and sometimes to the date palm. 'Janiyyan' means: it has ripened and is suitable for picking, and it is from 'janaytu al-thamara.' Talhah ibn Sulayman read: 'jiniyyan' with the 'jim' broken. Amr ibn Maymun said: There is nothing better for postpartum women than dates and fresh dates. Muhammad ibn Kab said: 'Rutab'an' means 'ajwah.'

Qadi Abu Muhammad, may Allah have mercy on him, said: Some people deduced from this verse that although sustenance is predetermined, Allah, the Exalted, has entrusted the son of Adam to strive for what is in it; because Maryam was commanded to shake the trunk to see a sign, and the sign would be that she does not shake it.

Al-Tabari narrated from Ibn Zayd that he said to her, 'Isa: 'Do not grieve.' She said: 'How can I not grieve when you are with me, neither a husband so that I can say from a husband, nor a maid so that I can say from my master? What is my excuse before the people? 'Oh, I wish I had died before this and was a thing forgotten.' [Maryam: 23] Then 'Isa said to her: 'I will suffice you with words.'

His saying, exalted is He: ﴿So eat and drink and be comforted﴾. The majority read: "and be comforted" with a فتح (fatha) on the قاف (qaf), and al-Tabari reported a reading of "and be comforted" with a كسر (kasra) on the قاف (qaf). The comfort of the eye is derived from القَرّ (the coolness), and it is said that the tears of joy are cold while the tears of sorrow are hot. A group weakened this and said: all tears are hot, and the meaning of the comfort of the eye is that the weeping which heats the eye has ceased, meaning: there is no sorrow from the matter that has comforted the eye. Al-Shaybani said: "and be comforted" means: sleep, encouraging her to eat, drink, and sleep. His saying: "eye" is in the accusative as a specification, and the action is actually for the eye, so that is transferred to the one with the eye, and what was the doer in reality is placed in the accusative in interpretation. An example of this is: you have made your soul good, you have burst forth fat, and I have dripped sweat, and this is common.

The majority read: "you will see", and its original form is: "you will see" where the نون (noon) was omitted for the jasm (subjunctive), then the movement of the همزة (hamza) was transferred to the راء (ra), then the first ياء (ya) was turned into an ألف (alif) due to its movement and the opening of what precedes it, thus two consonants came together, the ألف [turned from ياء] and the ياء (ya), so the ألف was omitted and it became "you see". In this manner, the saying of al-Afwah:

If you see my head, it is more despicable than it ∗∗∗ the house..............

Then the heavy نون (noon) entered, and the ياء (ya) was broken due to the gathering of two consonants from it and from the نون (noon). The نون (noon) entered here as a preparation, just as it prepares for its entry also with the لام (lam) of swearing. Abu Amr read - as it was narrated from him -: "you will see" with the همزة (hamza). Talha, Abu Ja'far, and Shaybah read: "you will see" with the ياء (ya) being silent and the نون (noon) being opened lightly. Abu al-Fath said: "and this is rare".

The meaning of this verse is that Allah, exalted is He, commanded her - through the tongue of Gabriel or her son, peace be upon them, according to the previous disagreement - that she should refrain from addressing people and refer to her son in that, so that her embarrassment may be lifted, and the verse clarifies and her excuse may be established. The apparent meaning of the verse is that it has been permitted for her to say these words in the verse, which is the saying of the majority. A group said: the meaning of "so say" is by gesture and not by speech, otherwise it seems that there is a clear contradiction in her matter.

Ibn Abbas and Anas ibn Malik read: "Indeed, I have vowed to the Most Merciful and I have fasted". Some said: its meaning is: fasting from speech; for the origin of fasting is to refrain, and from it is the saying of the poet:

Horses are fasting....... ∗∗∗......................

And Ibn Zayd and al-Suddi said: the practice of fasting among them was to refrain from eating and speaking. A group read: "Indeed, I have vowed to the Most Merciful silence".

The judge Abu Muhammad, may Allah have mercy on him, said: It is not permissible in our Sharia for anyone to vow fasting, and indeed Ibn Mas'ud commanded whoever did that to speak and talk. A group said: Maryam was commanded this so that Jesus would suffice her in argument.