وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا ﴿۳۲﴾ وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا ﴿۳۳﴾ ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ ﴿۳۴﴾ مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ ﴿۳۵﴾ وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ ﴿۳۶﴾ فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ ﴿۳۷﴾

﴾32﴿ Wa barram biwaalidatee wa lam yaj'alnee jabbaaran shaqiyyaa
﴾33﴿ Wassalaamu 'alaiya yawma wulidtu wa yawma amootu wa yawma ub'asu haiyaa
﴾34﴿ Zaalika 'Eesab-nu Maryama; qawlal haqqil lazee feehi yamtaroon
﴾35﴿ Maa kaana lillaahi ai yattakhiza minw waladin Subhaanah; izaa qadaaa amran fa innamaa yaqoolu lahoo kun fa yakoon
﴾36﴿ Wa innal laaha Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem
﴾37﴿ Fakhtalafal ahzaabu min bainihim fawailul lillazeena kafaroo min mashhadi Yawmin 'azeem

﴾32﴿ And [He has made me] dutiful to my mother, and He has not made me oppressive or miserable
﴾33﴿ And peace is upon me the day I was born, the day I die, and the day I will be raised alive
﴾34﴿ This is the noble Jesus, son of Mary (I say), the Word of Truth about which they doubt
﴾35﴿ It is not befitting for Allah, the Exalted, to take a son. Exalted is He above this! When He decrees a matter, He only says to it, Be, and it becomes
﴾36﴿ (Jesus, peace be upon him, said) Indeed, Allah is my Lord and your Lord, so worship Him alone. This is the straight path
﴾37﴿ Then the factions differed among themselves (regarding Jesus, peace be upon him). So woe to the disbelievers for the coming of the Great Day

[32] In this verse, two more attributes of Isa’s (peace be upon him) servitude are mentioned.
“Jabbāran” refers to someone who, due to arrogance, refuses to accept others’ rights over himself.
“Shaqiyyan” is one who, because of inner wickedness, abandons the commands of Allah, the Exalted.
Regarding Yahya (peace be upon him), the term ‘aṣiyyā (disobedient) was used in the negative—meaning he was not disobedient—because he had no bad reputation, so only his purity was emphasized.
But regarding Isa (peace be upon him), the word “shaqiyyan” was used to negate the accusations the Jews made against him, as a rebuttal of their slanders.
[33] Though this salām (peace) was spoken by Isa (peace be upon him) himself, in reality, it is from Allah, the Exalted.
In these three states—birth, death, and resurrection—his weakness is highlighted, as he is in need of Allah for peace and safety.
In “wa-salām”, the definite article al (the) is ʿahdī, meaning it refers to a specific known peace.
This was used so that it may be understood as the same salām given to Yahya (peace be upon him)—i.e., “that peace is also upon me.”
Or, it may indicate the superiority of Isa (peace be upon him) over Yahya, since a definite noun (al-salām) is more elevated in status than an indefinite one (salāmun).
[34,35] These verses function as a form of parenthetical statement (jumla muʿtaraḍah)—a continuation and conclusion of Isa’s (peace be upon him) speech, serving as a refutation of the claims of the polytheists, Christians, and Jews.
Before “qawla al-ḥaqq” (the word of truth), the word aqwāl (sayings/statements) is omitted.
In verse 35, there is a direct rebuttal of the Christians who believe in the concept of Allah having a son.
The refutation is twofold:
1. “Subḥānahu”—this is a declaration of His absolute transcendence, negating any imperfection or association.
2. “Idhā qaḍā amran”—this expresses that He is free of any need; when He decrees a matter, it happens instantly.
[36] This too is a statement of Isa (peace be upon him), and the verb “qāla” (he said) is implied here.
However, it is mentioned separately from the previous sayings to indicate that this particular statement was not made during his infancy.
Similar expressions appear in verse 51 of Surah Al-Imran and verse 46 of Surah Az-Zukhruf.
[37] The differing views about Isa (peace be upon him) were as follows:
The Jews claimed he was born of adultery.
Among the Christians: the Ya‘qūbiyyah said he is Allah Himself in the form of Isa (peace be upon him),
the Nastūriyyah said he is the son of Allah,
and the Malakāniyyah said he is the third of a trinity.
But the Muslims say: he is the servant of Allah and His messenger.
The warning of the Hereafter in this verse is directed at the groups who deny the truth.
“From the scene” (min mashhad) indicates that their destruction on that Day is certain—the Day when they will be made to appear (i.e., the Day of Judgment).