The Lord and Creator of beings had, before the creation of I’sa, informed Mariam of his existence, as He—whose name be magnified—had spoken: ‘When the angels said, O Mariam, verily Allah sendeth thee the glad tidings of His word, his name will be the Messaiah I’sa, son of Mariam, honourable in this world and in the next, and one who approaches near to Allah, and he will speak to men in the cradle.’* During the time of suckling, I’sa had before the due season possessed the supernatural power of speaking. It is related of the Lady Mariam that she said: ‘When I was pregnant, my son I’sa conversed with me whilst as yet in my womb, and I used to speak with him; but when anyone else engaged my attention, he was occupied in praising God, and I used to listen to his ejaculatory praises.’ The words ‘And when he is grown up’* mean that he will speak to people during that period before his ascension to heaven.
His speaking whilst yet an infant was a miracle, in order that, when he should in his mature age [kahulat] lay claim to prophecy, people might not accuse him of falsehood after having seen his first unusual manifestation of speech. It is also said that kuhilla means ‘with gentleness,’ and the Arabs call kahulat ‘praise,’ because it is the best part of a man’s life, between youth and old age. It is the prime, and neither youth nor decrepitude. The work kuhl means also ‘age,’ and they say iktahal-ul-beit when the house is of long standing and strong. ‘And he shall be one of the righteous,’* namely, ‘just.’ Mariam said: ‘Lord, how shall I have a son, since a man hath not touched me?’* She had said these words by way of astonishment, as it was not usual for children to be born without fathers. Jebrâil said: ‘Thus Allah createth what He pleaseth.’* The Almighty says in the Surah Mariam: ‘And remember in the book [of the Qurân the story of] Mariam, when she retired from her family to a place towards the east, and took a veil [to conceal herself] from them.’*
The pregnancy of Mariam originated as follows: One day she had in the house of her sister Ashbaa’ suspended a curtain, and desired to perform her menstrual ablution. On that occasion Jebrâil made his appearance in the shape of a beardless, handsome, well-grown youth with curled hair. ‘And we sent our spirit [Gabriel] unto her, and he appeared unto her [in the shape of] a perfect man. She said, I fly for refuge unto the merciful [God, that He may defend me] from thee; if thou art pious [thou wilt not approach me].’* Some have asserted that in those days there was a youth addicted to women, who was, by way of irony, nicknamed ‘Pious,’* in the same way as a negro is by contrast surnamed ‘Camphor,’ and that by the word pious Mariam meant the said man for whom she had mistaken Jebrâil. Some allege that Mariam admonished him, saying: ‘If thou be Pious, abstain from profligacy, because a pious man fears the chastisements of the Lord.’ [Gabriel] replied: ‘So [shall it be]; thy Lord saith, This is easy with me, and [we will perform it], that we may ordain him for a sign unto men and a mercy from us, for it is a thing which is decreed.’* ‘Allah shall teach him the Scripture, and wisdom, and the law, and the gospel; and [shall appoint him his] apostle to the children of Esrâil.’*
Ebn A’bbâs states that after Jebrâil had conversed with Mariam, he approached her, and breathed into her. Some say he breathed into her sleeve, whilst others assert that he breathed into her womb. That very moment the tree of the hopes of Mariam became fertilized with the fruit of prosperity, and, according to tradition, I’sa was born after the expiration of nine months.
It is related that the first person who became aware of Mariam’s pregnancy was Yusuf [Joseph] the carpenter, the son of her maternal aunt, who was worshipping in the mosque of the Holy House, and was in the habit of occasionally visiting her and conversing with her on the outside of the curtain. When he knew the state in which Mariam was, he became very sad and melancholy, and said one day to her: ‘I have a suspicion about thy piety and devotion, and I wish to communicate it to thee.’ Mariam gave him permission to do so, and he continued: ‘Was there ever any harvest without seed, or can there be any seed without a harvest?’ Mariam replied: ‘If thou sayest that God— w. n. b. e.—has first created a harvest, it was without seed; and if thou sayest that He first created seed, it was produced without a harvest; and if thou sayest that He created both together, then one has not originated from the other.’ Yusuf again asked: ‘Has ever a tree grown without being watered?’ Mariam rejoined: ‘God has first created the tree, and after that He made water the cause of its life.’ Yusuf asked for the third time: ‘Has a child ever been born without a father?’ Mariam replied: ‘Also without a mother, since Adam and Havva [Eve] had neither a father nor a mother.’ Yusuf acquiesced in the words of Mariam, and continued: ‘My question was philosophical, and I beg your pardon for my boldness; but now my demand is that you inform me of the true way in which your pregnancy has taken place.’ Mariam replied: ‘Allah has sent me the glad tidings of His word from him; his name is the Messiah I’sa, the son of Mariam’ (as far as the words ‘of the righteous’).* About the word Masih [Messiah] there are various opinions. It is of the fa’il form [in grammar], ‘a patient,’ which means ‘a person having level soles,’ so that they touch the ground everywhere, and there is no elevation [or hollowness] in the middle. Jebrâil had rubbed him with his wing so that Satan might have no power over him. According to another opinion, Masih is [also] a fa’il, [but] with the meaning of ‘an agent,’ and it is said that he was in this sense called Masih because he rubbed his hand upon sick persons and they were healed. Others, again, allege that he was called Masih because he travelled much, and the two parties who consider the word Masih to be ‘a patient’ or ‘an agent,’ have also other ways of explaining the term, which may be seen in commentaries of the Qurân. It is also said that he was called Masih because in him there was an unction [masahat] of beauty.
It is related that when the birth of I’sa was approaching the following allocution reached Mariam: ‘Leave this city, because, if the people see thee in this state, they will kill thy child.’ Therefore Mariam prepared to depart, and, Jebrâil being her guide, she left the Holy House with Yusuf the carpenter. After they had travelled two farsakhs, they arrived in one of the villages of Syria, called Beit-ul-lahm, ‘House of the Flesh’ [Bethlehem]. There the travail of parturition overtook her; she alighted, and leaned with her blessed body against a withered tree, saying: ‘Would to God I had died before this, and had become [a thing] forgotten and lost in oblivion.’* On that occasion Allah—w. n. b. e.—sent angels provided with everything necessary in such an emergency, who assembled around Mariam, and produced from the showers of infinite abundance a fountain of water in that place, for the purpose of washing I’sa immediately after his birth. Then Mariam heard the words: ‘Be not grieved; now hath Allah provided a rivulet under thee.’* Some have said that Jebrâil was the herald who had thus spoken to Mariam from the foot of the hillock where she was; after this, he again said by Divine command: ‘Do thou shake the body of the palm-tree, and it shall let fall ripe dates upon thee ready gathered.’* Mariam prayed to God, saying: ‘O Lord, when I was healthy, Thou hast provided me with my daily food without any efforts of mine; but now, when I am sick, thou biddest me to shake the tree that the dates may fall, and I do not know what wisdom is in this.’ The revelation then arrived: ‘O Mariam, in those times thy whole mind was concentrated upon Me; now, however, as love for I’sa has taken possession of thy heart, thou must shake the tree to obtain food, and eat and drink and calm thy mind.’*
Mariam asked Jebrâil: ‘What shall I say if people ask me whence I got this infant?’ Jebrâil replied: ‘If thou see a man [and he question thee], say, Verily, I have vowed a fast unto the Merciful, wherefore I will by no means speak to a man this day.’* In those days of the past, by fasting, not only abstinence from food, but also from speaking, was meant and practised. When the children of Esrâil heard of the departure of Mariam, they went in pursuit, and soon overtook her. They tore their garments and threw dust upon their heads, saying: ‘O Mariam, now hast thou done a strange thing,’* meaning an awful thing. Then the people again exclaimed: ‘O sister of Harûn!’* namely, resembling him in devotion; but, with reference to this phrase, there are also other explanations in commentaries to the Qurân. They said: ‘Thy father was not a bad man,’* namely, an adulterer or fornicator, ‘neither was thy mother a harlot,’* i.e., she was not a courtezan. Mariam, however, pointed to I’sa, meaning that they should ask him; but they became angry, and said: ‘How shall we speak to him who is an infant in the cradle?’* By the power of God, I’sa, nevertheless, uttered the following words: ‘Verily, I am the servant of Allah; He hath given me the book [of the Gospel], and hath appointed me a prophet’ (till the end of the verses).* After pronouncing these sentences, I’sa withdrew his tongue into the palate of silence until the time when it was customary for children to begin to speak. When the Jews had witnessed this miracle, they ceased to insult Mariam, and no more blamed her, because they knew that I’sa was the prophet whose advent ancient seers had foretold.
Some historians state that Mariam returned from Beit-ul-lahm to the Holy House, and remained there until the time when I’sa began to work prodigies, and to do unusual things, in consequence whereof the people wanted to kill him. Therefore Mariam went by Divine command towards Egypt or Damascus; some historians, however, assert that she departed in the very beginning with her son and Yusuf the carpenter to Damascus, where she dwelt until the time when the Gospel was sent down to I’sa [or, that,] when the latter attained his eleventh year, these three persons returned to their own country.
It is related that Mariam and I’sa dwelt in Damascus in the house of a rich man, who nourished and supported them; and many infirm, blind, and lame persons likewise passed their days under the shadow of his protection and care. At that time a costly article happened to be stolen from the house of the just-mentioned opulent gentleman, but no one was able to discover a clue concerning the perpetrators of the theft. I’sa, however, said: ‘The article of the master was stolen by yonder blind, and this lame man.’ Mariam said: ‘Thou must not utter such words on mere suspicion.’ I’sa replied: ‘I make my assertion from certainty.’ Subsequently his lordship the prophet informed the master of the house on this subject, but when the latter accused the said persons of the theft, the blind man said:
I have no eyes to see the place where the article was!’ And the lame fellow said: ‘I have no feet to enter the house and to carry off the article.’ I’sa continued: ‘This blind man has taken the lame one upon his back, and the latter was thus enabled to stretch forth his hand into the window, and to take out the article from the room.’ When the blind man was led to the house his back was found to be on a level with the window, and after torture had been applied to both these individuals they confessed their crime, so that the gentleman recovered his property.
When I’sa obtained his mission, he came to the Holy House and invited the Jews to profess his religion, but they insulted him and accused him of falsehood; the apostles, however, believed his words. Allah—w. n. b. e.—said: ‘But when I’sa perceived their unbelief, he said, Who [will be] my helpers towards Allah? The apostles answered: We [will be] the helpers of Allah.’* Many historians have stated that the apostles were fullers, and that when they were washing clothes, I’sa said to them: ‘If you were to cleanse the tablets of your minds from the defilements of sin it would be better for you.’ Ka’b-ullâkhbâr* states that tehwir means ‘to make white,’ and as they were by washing making the clothes white they were called Howariûn [apostles]. Others, however, maintain that they were dyers, and that when I’sa was inviting them to follow and to obey the Divine laws, they asked for a miracle; therefore I’sa plunged all the clothes into one vat, and extracted afterwards every one of them dyed with the required colour, whereon all believed in him, and they were twelve in number.
It is related that the first thing which I’sa had been commanded to do in his mission was to proclaim the unity of God, and to confess that Muhammad—u. w. b., etc.— would be a prophet: ‘And when I’sa, the son of Mariam, said, O children of Esrâil, verily I am the apostle of Allah [sent] unto you, confirming the Law which [was delivered] before me, and bringing good tidings of an apostle who shall come after me, [and] whose name [shall be] Ahmed.’*
His lordship had a woollen fillet on his head, and wore a garment of the same material on his body. He carried a staff in his hand, and was constantly travelling; he was in the habit of spending the night in any place where it happened to overtake him. His canopy was the darkness of the night, his bed the earth, and his cushion a stone. Some allege that his lordship consumed earth instead of bread, nor was he ever liable to joy or grief at obtaining or losing anything in the world. He ate oat-bread, travelled on foot, never had intercourse with females, and was not fond of smelling fragrant odours. He took no care about procuring dinner or supper, and wherever he ate bread he placed it on the ground, was contented with but little of it, and said: ‘This is much for me, who must die.’ One of his apostles requested him to procure a beast for the purpose of relieving himself from the trouble of walking, but he replied: ‘I have not the price required.’ They then purchased an animal for him, which he bestrode during the day, but when the night approached his noble mind became apprehensive about the food and water necessary for it; therefore he returned the quadruped to them, saying: ‘I stand not in need of a thing that attracts [the attention of] my heart to itself.’ One day they made another request to him, and said: ‘O prophet of Allah permit us to build a house for thee?’ He replied: ‘What shall I do with a house that will fall to ruins if my life is long, and will become the property of another if it be short?’ But as his companions insisted and expostulated with him on this subject he went with them to the seashore, and said: ‘Can you build a house on these stormy waves?’ They replied: ‘No edifice can stand on waves, or even be built.’ He said: ‘Such is the relation of this world to the next.’
There is a tradition that one day he was walking in the road with three persons, who suddenly perceived two ingots of gold and desired to take possession of them. I’sa —u. w. b., etc.—however, demurred, saying: ‘Be aware that these two ingots will become the occasion of the destruction of all three of you.’ When I’sa had departed, one of the said three men went to the bazaar to purchase food; his two remaining companions, however, agreed to kill him on his return, so that they might equally divide the ingots, and each obtain one. The man who brought food had mixed poison therewith in order to become the sole possessor of the treasure after the demise of his associates, but they slew him as soon as he had arrived; after that they partook of the poisoned victuals, and likewise departed to the next world. When I’sa returned he looked at those three victims of predestination, and said: ‘It is thus that the world deals with those who are addicted to it.’
One of the miracles of the spirit of Allah [i.e., Jesus] was, that he shaped a piece of loam into the figure of a bird, breathed into it, and it flew; this bird is called a bat. When the Jews beheld this miracle they exclaimed: ‘This is evident sorcery.’ Another of his miracles was that he cured the Akma and lepers. Akma are those who have no cavities for the eyes from their birth.
The most magnificent of speakers has said: ‘I [i.e., I’sa] will make before you, of clay, as it were the figure of a bird; then I will breathe thereon, and it shall become a bird by the permission of Allah; and I will heal him that hath been blind from his birth [Akma], and the leper.’* In those times such diseases were frequent, and the medical art was highly appreciated. Another miracle was that he resuscitated the dead to life, as the Most High has said: ‘And I will raise the dead by the permission of Allah.’* It is related that the first individual resuscitated to life by the felicity of his blessed respirations was the son of an old woman, which event took place as follows: When he was travelling he perceived on a certain occasion an aged woman sitting on a grave. He accosted her, and she informed him that this was the tomb of her son, near which she would remain till her dying day, or till her son would again become alive. I’sa said: ‘Wilt thou leave this place if thy son becomes again alive?’ She said: ‘Yes.’ Then his lordship fell on his knees and prayed; after that he went to the tomb and exclaimed: ‘O such an one, arise immediately by the command of Allah!’ That very moment the grave opened, and a man came forth from it, who, shaking the dust from his head, said: ‘O spirit of Allah! what was thy reason for calling me?’ I’sa informed him of his mother’s wish, but the son of the old woman besought I’sa to allow him to return to his resting-place, and so cause the agonies of death to be easy to him. His request was complied with; the son of the old woman returned to the grave, which closed itself over him as before; but the obdurate Jews, when they heard of this event, said: ‘We have not heard about a greater sorcery than this.’