The scholars
differed as to how long Maryam was pregnant with ‘Eesa (peace be upon him).
The view of
the majority is that it was nine months, as with all other humans.
‘Ikrimah
said: Eight months, and said: For that reason no child born at eight months’
gestation lives, so as to preserve the uniqueness of ‘Eesa.
It was
narrated that Ibn ‘Abbaas said: No sooner did she become pregnant but she
gave birth.
Ibn Katheer
said (3/117) concerning this report narrated from Ibn ‘Abbaas:
This is
strange, and appears to have been taken from the apparent meaning of the
verses in which Allaah says (interpretation of the meaning):
“So she conceived him, and she withdrew with
him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem).
23. And
the pains of childbirth drove her to the trunk of a date palm”
[Maryam
19:22]
The particle
fa (translated here as ‘and’), in Arabic, implies a succession of events,
but things follow one another at their own pace, as in the verse where
Allaah says (interpretation of the meaning):
“And
indeed We created man (Adam) out of an extract of clay (water and earth).
13. Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops
of the male and female sexual discharge and lodged it) in a safe lodging
(womb of the woman).
14. Then
We made the Nutfah into a clot (a piece of thick coagulated blood), then We
made the clot into a little lump of flesh, then We made out of that little
lump of flesh bones”
[al-Muminoon 23:12-14]
Here the
particle fa (translated as ‘then’) indicates succession at the appropriate
pace.
And it is
proven in al-Saheehayn that between each two stages is a period of
forty days [i.e., it remains a nutfah for forty days, then a clot for forty
days, then a lump of flesh for forty days].
And Allaah
says (interpretation of the meaning):
“See you
not that Allaah sends down water (rain) from the sky, and then the earth
becomes green?”
[al-Hajj
22:63]
The
well-known view is the apparent meaning– and Allaah is able to do all things
– which is that she bore him as all other women bear their children. Hence
when the signs of pregnancy appeared on her, and there was with her in the
mosque a righteous man from among her relatives who worshipped in the temple
with her, who was called Yoosuf al-Najjaar. When he saw that her belly had
become swollen he found it strange. Then he decided to think well of her
because of what he knew of her innocence, honour, religious commitment and
worship. Then he thought about her situation, and he could not stop thinking
about this matter. So he said, speaking indirectly: “O Maryam, I am going to
ask you about something, so do not get alarmed.” She said, “What is it?” He
said: “Has any tree or plant ever grown without a seed? Has any child ever
been born without a father?” She said: “Yes, I understood what you are
referring to. As for your asking whether any tree or plant has ever grown
without a seed, when Allaah first created trees and plants He created them
without seeds. And has any child ever been born without a father? Allaah
created Adam without either a father or a mother.” So he believed her and
left her alone.
When Maryam
felt that her people were accusing her, she withdrew to a far place, i.e.
far away from them, so that she would not see them and they would not see
her.
Muhammad ibn
Ishaaq said: When she became pregnant with him and her menses ceased, and
she experienced the discomforts that all pregnant women face, then no
household experienced what the household of Zakariyah experienced. Talk
spread among the Children of Israel and they said that the one who was
responsible for this was her companion Yoosuf because there was no one else
in the church with her except him. So she stayed away from people and put a
screen between her and them so that no one could see her and she could not
see anyone.
End quote
from Ibn Katheer.
And Allaah
knows best.
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