Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(And He will teach him the Scripture) the Scriptures of [past] prophets; as it is said: writing (and wisdom) the lawful and the prohibited; as it said this means: the wisdom of the prophets who preceded him, (and the Torah) in the womb of his mother (and the Gospel) after he came out of his mother's womb.
And He will teach him the Book, the wisdom, the Torah, and the Gospel.
Until the end of these verses are all his miracles. Because it was in God's knowledge that the Christians would exaggerate concerning him, the Lord of the Worlds gave him speech in the cradle in the state of infancy to reject those Christians, so he said, “Surely I am the servant of God” [19:30]. In other words, it is not as the Christians say. Rather, “I am the servant of God, created by Him, and He is my Lord.” It is also a rejection of those who criticized his mother: “O sister of Aaron! Your father was not a man of ugliness” [19:28]. The Lord of the Worlds declared her innocence and, to brighten her eyes, He made those words come to his tongue in the state of infancy. Here there is an exalted point: Since it was in God's knowledge that Jesus would be the brightness of Mary's eyes and the joy of her heart in this world and the afterworld, the Lord of the Worlds placed the burden and pain of Jesus on her at the time of birth. That is in His words, “And the birth pangs took her to the trunk of a date palm” [19:23]. Thus what was rightfully due became incumbent for her. As the counterpart of that suffering and hardship, blessings and ease reached her. MuṣṬafā's state with his mother was the opposite of this. Since it was in God's knowledge that his mother would have no portion of him, whether in this world or in the next, He did not place the burden of MuṣṬafā upon her, and at the time of birth no suffering reached her, so that no rightful
due would become incumbent for her.
Similar to this is the story of Noah and his community and that of MuṣṬafā and his community. It was said to Noah, “Do not let yourself suffer for the community and do not carry the load of their trial, for they will never give you brightness of the eyes and joy of the heart: None of your community will have faith except those who already have faith” [11:36]. It was in keeping with this address that he supplicated, “My Lord, leave no disbeliever dwelling on the earth” [71:26], and God did that.
To MuṣṬafā it was said, “O Master! Carry the burden of suffering for your community and be patient with them: So be patient, as the messengers possessed of resoluteness were patient [46:35]. If you see ugliness from them, pass it by and pardon them: Take to pardoning and command the honorable [7:199], for you will have brightness of the eyes and joy of the heart from their faith.”
Here a subtle point has been made: It as if the Lord of the Worlds is saying, “My servant, I lifted up every trial, tribulation, and hardship-illness, hunger, and thirst, the grief of daily provision, the dread of outcome-from the angels. I placed on them the fact that for them I did not make subsistent bliss, everlasting paradise, the promise of vision, and the approval of the Possessor of Majesty, nor did I promise it to them. My servant, I gave you all this trial and I poured on you all
this tribulation and affliction because I made everlasting bliss and the subsistent paradise for you and I have given it to you. Such is My apportioning. Where there is a treasure, the road passes through suffering, and where there is trial, its fruit is healing and bestowal.”
And He will teach him, by Lordly pedagogy the Book of intellectual knowledge and the wisdoms of the divine laws and the gnoses of the divine scriptures such as the Torah and the Gospels, in other words, the exoteric and the esoteric gnoses.
The Description of `Isa and the Miracles He Performed
Allah states that the good news brought to Maryam about `Isa was even better because Allah would teach him,
(the Book and Al-Hikmah). It appears that the `Book' the Ayah mentioned here refers to writing. We explained the meaning of Al-Hikmah in the Tafsir of Surat Al-Baqarah.
(the Tawrah and the Injil). The Tawrah is the Book that Allah sent down to Musa, son of `Imran, while the Injil is what Allah sent down to `Isa, son of Maryam, peace be upon them, and `Isa memorized both Books. Allah's statement,
وَرَسُولاً إِلَى بَنِى إِسْرَءِيلَ
(And will make him a Messenger to the Children of Israel) means, that Allah will send `Isa as a Messenger to the Children of Israel, proclaiming to them,
(I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's leave). These are the miracles that `Isa performed; he used to make the shape of a bird from clay and blow into it, and it became a bird by Allah's leave. Allah made this a miracle for `Isa to testify that He had sent him.
(And I heal him who is Akmah) meaning, `a person who was born blind,' which perfects this miracle and makes the challenge more daring.
(And the leper) which is a known disease,
وَأُحْىِ الْمَوْتَى بِإِذْنِ اللَّهِ
(And I bring the dead to life by Allah's leave).
Many scholars stated that Allah sent every Prophet with a miracle suitable to his time. For instance, in the time of Musa, magic was the trade of the time, and magicians held a high position. So Allah sent Musa with a miracle that captured the eyes and bewildered every magician. When the magicians realized that Musa's miracle came from the Almighty, Most Great, they embraced Islam and became pious believers. As for `Isa, he was sent during a time when medicine and knowledge in physics were advancing. `Isa brought them the types of miracles that could not be performed, except by one sent by Allah. How can any physician bring life to clay, cure blindness and leprosy and bring back to life those entrapped in the grave Muhammad was sent during the time of eloquent people and proficient poets. He brought them a Book from Allah; if mankind and the Jinn tried to imitate ten chapters, or even one chapter of it, they will utterly fail in this task, even if they tried to do it by collective cooperation. This is because the Qur'an is the Word of Allah and is nothing like that of the creatures.
(So have Taqwa of Allah and obey me. Truly, Allah is my Lord and your Lord, so worship Him (Alone).) for I and you are equal in our servitude, submission and humbleness to Him,
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path.)
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
That is, "Although no man has touched you, yet a son shall be born to you." It should be noted that the same word "kazalika, "meaning "so shall it be," had been used in response to Zacharias' prayer. It, therefore, carries the same sense here. Moreover, the whole context here corroborates the story that Mary was given the glad tidings of the birth of a son without any sexual intercourse, and the birth of Christ, in actual fact, took place in that unusual way. If a son was to be born to her in the normal known way, and if the event of the birth of Jesus had taker. place in a natural way, then the whole discourse starting from verse 33 and ending with verse 63 would become absolutely pointless. Not only that but all other references to the unusual birth of Jesus in the Qur'an would lose their significance and meaning. The Christians had made Jesus the Son of God and worthy of worship simply because of his unusual birth without a father and the Jews had accused Mary because they had witnessed that she had given birth to a child, though she was not married. Had it been otherwise, then the two groups could have been told plainly that the girl was married to such and such a man and that Jesus was from his seed. In that case, one fails to see the reason why such a long introduction and a series of arguments should have been necessary to remove all doubts about his miraculous birth. Then Jesus could have been called the son of a particular man, instead of being called "the son of Mary". The position of those people who, on the one hand, profess to believe the Holy Qur'an to be the Word of Allah and on the other hand try to prove that Jesus was born after the natural coming together of a husband and wife, really try to show that Allah is not able to express Himself as clearly as these people. (May God protect us from blasphemy!)
And He will teach him the Book wisdom and the Torah and the Gospel. To be a messenger to the children of Israel “I have come to you with a sign from your Lord I will create for you out of clay [something] like the shape of a bird then I will breathe into it and it will be a bird by the leave of God. I will also heal the blind and the leper; and I bring the dead to life by the leave of God. I will inform you too of what things you eat and what you treasure up in your houses. Surely in that is a sign for you if you are believers.” These were His outward signs and dazzling overpowering proofs: bringing life to the dead healing the blind and the leper telling [them] what they did secretly and other miracles. [God] stated that [Jesus] confirmed what came before him in laws but was chosen to abrogate part of what came before and to establish another part for them according to the details articulated in the QurÌān.