The Messiah is a title among the honorable titles, like Al-Siddiq and Al-Faruq. Its origin is 'Mashiha' in Hebrew, and its meaning is 'the blessed,' as in His saying: (And He made me blessed wherever I may be). Likewise, (Isa) is derived from 'Aishua,' and both are derived from 'masah' and 'a'isa,' like writing in water. If you ask: (When she said) what does it relate to? I say: It is a substitute for (And when the angels said) and it may be substituted for (When they dispute) on the basis that the dispute and the glad tidings occurred in a broad time frame, as you say: I met him in such and such a year. If you ask: Why was it said: Isa son of Maryam while the address is to Maryam? [[Mamdouh said: 'If you ask why it was said Isa son of Maryam while the address is to Maryam... etc.' Ahmad said: This answer is confirmed by her saying (How can I have a child when no man has touched me) for there was no prior promise from Allah to her about the child that indicates he is without a father, except that when he was attributed to her, it indicated that she understood from that that he is without a father, and Allah knows best.]]?

I say: Because children are attributed to their fathers, not to their mothers. Thus, by attributing him to her, it informed that he would be born without a father, so he is only attributed to his mother, and by this, she was preferred and chosen over the women of the worlds. If you ask: Why was the pronoun mentioned? I say: Because the one referred to is masculine. If you ask: Why was it said his name is the Messiah Isa son of Maryam [[(He returned to his words) said: 'If you ask why it was said his name is the Messiah Isa son of Maryam... etc.' Ahmad said: In this explanation, there is a resolution to a problem they pose, saying: If the Messiah in the verse is intended as a title, which is apparent, what is the position of the saying Isa son of Maryam?

And the title cannot be described by prophethood, and if the Messiah is intended as the one named by this title, it does not align with the saying his name? The response to the problem is that the Messiah is news of the saying his name, and the intended meaning is the title, while Isa son of Maryam is a news of a subject that is omitted, its estimation being: he is Isa son of Maryam, and the pronoun returns to the one named by the mentioned title, disconnected from the saying of the Messiah. What Al-Zamakhshari established does not refute this problem, and it is very good, and Allah knows best.]], and these are three things: the name among them is Isa, while the Messiah and the son are a title and a description? I say: The name for the named is a sign by which he is known and distinguished from others, as if it were said: the one by which he is known and distinguished from others is the totality of these three, وَجِيهاً is an adjective for (بِكَلِمَةٍ), and likewise His saying: and among those brought near, and He will speak, and among the righteous. That is, He will give you glad tidings of him described by these attributes. And it is correct for the adjective to be derived from the indefinite noun because it is described. And the honor in this world is prophethood and precedence over people. In the Hereafter, it is intercession and high rank in Paradise. And being among the brought near raised him to the heavens and his companionship with the angels. The cradle is what is prepared for the child from his resting place, named after the source.

And IN THE CRADLE is in the accusative case as an adjective, and KAHLA is conjoined to it meaning: and he will speak to the people as a child and as an adult.

And its meaning is: he will speak to the people in these two states with the speech of the prophets, without difference between the state of childhood and the state of adulthood in which reason is established and in which prophets are inspired. And among the innovations of interpretations is her saying RABBI as a call to Jibril, peace be upon him, meaning O my master (and we will teach him) is conjoined to 'He will give you glad tidings,' or to 'honorable' or to 'He creates,' or it is an independent statement. And Asim and Nafi' read: and He will teach him, with a pronoun. If you ask: What does it relate to: and a messenger, and a confirmer, from the previous accusatives, and His saying: (That I have come to you) and (for what is before me) refuses to relate it to them? I say:

He is from the narrow places, and there are two views regarding it: one is that he implies "and I sent" intending the saying, its meaning being: and We teach him the Book and Wisdom, and he says I have sent a messenger that I have come to you. And confirming what is before me. The second is that the messenger and the confirmer both have the meaning of speaking, as if it were said: and speaking that I have come to you, and speaking that I affirm what is before me. And Al-Yazidi read: and a messenger: as an addition to the word that I have come to you. Its origin is I sent that I have come to you, so he omitted the preposition and the verb was made to stand alone, and that I create is an accusative in place of that I have come to you or a genitive in place of a sign, or it is raised as: it is that I create for you. And it was read: indeed, with a kasrah as an independent statement, meaning I can create for you something like the form of a bird, then I blow into it. The pronoun refers to the 'kaf', meaning in that thing resembling the form of a bird, so it becomes a bird, and it becomes a living bird like other birds. And Abdullah read: then I blow it. He said: like the Habraki, he turns away blowing the coal. [The ally of the wind turns his horns and forehead... like the Habraki he turns away blowing the coal.] This is for Al-Nabigha describing a wild bull directing its horns and forehead to the wind, so it is facing it with its head and blowing against it with its mouth, and a sound is heard from it. So he is like the Habraki - the measure of Jafari and Zabarji - and he is the blacksmith and the goldsmith. And it is narrated: like the Harqi, meaning the blacksmith, attributed to the burning of fire, he is likened to it because he has turned to a side blowing the coal that is ignited by fire, and he blows: a state that is intertwined. And it was said: he created nothing other than the blind bat which was born blind, and it was said he is the one with the wiped eye. And it is said: there was no blind person in this nation other than Qatada ibn Dhamah Al-Sudusi, the owner of the tafsir. It was narrated that perhaps fifty thousand sick people would gather around him; whoever could come to him would come, and whoever could not would be brought to him by Jesus, and his healing was only by prayer alone. And he repeated with the permission of Allah to dispel the delusion of anyone who thought of him as divine. And it was narrated that he revived Sam ibn Noah while they were watching, and they said this is magic, so show us a sign: he said, O so-and-so, you ate such-and-such, and O so-and-so, you have hidden such-and-such. And it was read: you store, with a dhāl and lightening. And to make lawful is a response to his saying: (with a sign from your Lord) meaning I have come to you with a sign from your Lord, and to make lawful for you. And it is possible that (confirming) is also a response to him, meaning I have come to you with a sign and I have come to you confirming. And what Allah prohibited for them in the Sharia of Moses: the fats and the thin parts [The saying 'the thin parts' refers to the thin fats that cover the belly and intestines. This was clarified in Al-Sihah.] and the meat of camels, and fish, and every creature with a claw, so Jesus made some of that lawful for them. And it was said: he made lawful for them from fish and birds what has no spiny fin [The saying 'what has no spiny fin' refers to a thorn like that in the leg of a rooster. This was clarified in Al-Sihah.] for it. They differed regarding his making the Sabbath lawful for them. And it was read (prohibited for you) as naming the doer, which is what is before me from the Torah, or Allah, the Exalted, or Moses, peace be upon him, because the mention of the Torah indicates it, and because it was known to them. And it was read: prohibited, in the measure of 'karam'. And I have come to you with a sign from your Lord, a witness to the truth of my message, which is his saying: indeed, Allah is my Lord and your Lord, because all the messengers were upon this saying and did not differ in it: and it was read with a fatha as an alternative to (with a sign). And his saying: so fear Allah and obey me is an interruption. If you say: how did he make this saying a sign from his Lord? I say because Allah, the Exalted, made it for him a sign by which he is known as a messenger like other messengers, as He guided him to look into the proofs of reason and inference. And it is possible that it is a repetition of his saying: (I have come to you with a sign from your Lord), meaning I have come to you with one sign after another from what I mentioned to you, from the creation of the bird, and the healing, and the revival, and the informing of the hidden matters, and other than that from my being born without a father, and from my speaking in the cradle, and from all of that. And Abdullah read: and I have come to you with signs from your Lord, so fear Allah for what I have come to you with of the signs, and obey me in what I call you to. Then he began saying: indeed, Allah is my Lord and your Lord. And the meaning of the reading of the one who opened:

And because Allah is my Lord and your Lord, so worship Him, as His saying: (For the accustomed security of Quraysh.....) 'Let them worship.'

And it is permissible that the meaning is: I have come to you with a sign that Allah is my Lord and your Lord, and what is between them is an interruption.