فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا ﴿۲۷﴾ يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا ﴿۲۸﴾ فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا ﴿۲۹﴾ قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا ﴿۳۰﴾ وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ﴿۳۱﴾

﴾27﴿ Fa atat bihee qawmahaa tahmiluhoo qaaloo yaa Maryamoo laqad ji'ti shai'an fariyyaa
﴾28﴿ Yaaa ukhta Haaroona maa kaana abookimra'a saw'inw wa maa kaanat ummuki baghiyyaa
﴾29﴿ Fa ashaarat ilaih; qaaloo kaifa nukallimu man kaana fil mahdi sabiyyaa
﴾30﴿ Qaala innee 'abdullaahi aataaniyal Kitaaba wa ja'alanee Nabiyyaa
﴾31﴿ Wa ja'alanee mubaarakan aina maa kuntu wa awsaanee bis Salaati waz Zakaati maa dumtu haiyaa

﴾27﴿ So she brought her son to her people, carrying him in her arms. They said, O Mary, you have certainly done a very astonishing thing
﴾28﴿ O sister of Aaron, your father was not a wicked man, nor was your mother unchaste
﴾29﴿ So she pointed to the child. They said, How can we speak to one who is a child in the cradle
﴾30﴿ The child said, Indeed, I am a servant of Allah. He has given me the Scripture and made me a prophet
﴾31﴿ And He has made me blessed wherever I may be and has enjoined upon me prayer and zakah as long as I live

[27] When she became reassured, she carried Isa (peace be upon him) in her arms and returned to her people.
They immediately began to denounce her and express disbelief in what had happened.
[28] In this, they strongly emphasized their reproach, saying that through this act, you have not only brought shame upon yourself but also upon your father and mother.
“O sister of Harun”—according to a hadith in Sahih Muslim narrated by Al-Mughīrah ibn Shuʿbah (may Allah be pleased with him), this Harun was a pious man of that time, and they were likening Maryam to him in righteousness.
Another view is that Maryam (peace be upon her) was from the descendants of Harun (peace be upon him), and the terms “brother” and “sister” are also used for descendants.
As for those who claim that Maryam (peace be upon her) was the literal sister of Harun (peace be upon him)—Ibn Kathir strongly refuted that claim.
[29] It becomes clear that Maryam (peace be upon her) had made a vow of silence, and she indicated to them through gestures.
The word “kāna” can mean yakūnu (i.e., expressing a continuous state), or it can simply be used to indicate occurrence or existence.
[30] Though the people were not speaking to Isa (peace be upon him), Allah, the Exalted, made him speak, and he described ten of his own states—all of which point to his weakness and servitude.
In all these attributes, there is a refutation of both the Jews and the Christians: some went to extremes in denial (tafrīṭ), and others in exaggeration (ifrāṭ).
The use of past tense verbs here conveys future meanings, but the past tense is used to emphasize certainty.
[31] In these other states, his servitude (ʿubūdiyyah) is further emphasized.
“Mubārakan” (blessed)—blessing in a person means that he invites others to goodness by the will of Allah; the intended meaning here is that he is a teacher of righteousness.
“As long as I am alive”—this indicates that with death, the obligation of acts of worship ends, and a deceased person cannot perform worship.
“Zakah” may refer to the purification of belief, actions, and character, which is called tazkiyah an-nafs, or it may refer to financial zakah, provided one possesses wealth as a necessary condition.