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Welcome Friends: Ahlan wa sahlan!
Did you notice that Prophet Yahya, in Verse 12, was commanded to hold fast onto ‘The Compilation?’
Also, that Mary sought refuge in ‘Al Rahmaan’ الرحمنin verse 18?
Their commentaries can only be read in verse by verse view
COMMENTS:
1. As you recall, dear Reader, our last Reading ended after we had read about Mary’s anguish upon delivery, and of the Solace with which God had provided her. The final verses told her to indicate to people that she was fasting (which meant that she couldn’t respond to any of their questions!).
Our Reading today continues with (Verses 27- 28- 29), telling us how she approached her people- WITH the newborn baby in her arms. We take note of their accusations, to which she responds by pointing to the child, as they wonder how they could address ‘a mere babe in the cradle.’
2. And now we arrive at Verses 30- 31- 32- 33, where we learn of the most eloquent and most beautiful assertions that come out of the mouth of baby Jesus, peace upon him! Notice how he introduces himself and his future mission, by saying that he is:
· The ‘Worshipper of God.’
· Granted the Compilation.
· A Prophet.
· Of Abiding Benefit wherever he may be (mubaarak- مبارك ).
· Entrusted with Prayer and ‘Giving’ (literally: Growth) for as long as he is alive.
· Forthcoming to his mother.
· Never to be someone of wretched tyranny (شقي) [i].
· And that all Peace is upon him:
-On the day of his birth.
-On the day of his death.
-And on the day of his Resurrection.
This was a most amazing introduction.. a sensational event that cannot be explained by the known laws of nature (which is the definition of ‘miracle’). This wondrous incident served to silence, not only the wagging of tongues of Mary’s people, but more importantly, all their doubts as to her chastity, and seems to have been what saved her from being stoned as an ‘adulteress’ according to Jewish Law (Deuteronomy 22:21).
(Compare with Prophet Yahya’s description in Verses 12-15. There is some similarity. Yusuf Ali mentions this in his note. Notice ‘Salaam’ (Yahya) and Al-Salaam (Jesus). Most importantly however, Yahya was being described (in the third person singular), while Jesus was describing HIMSELF.)
3. Verses 34- 35 tell us that this was a truthful account about Mary and Jesus. God would not betake a child, Glory to Him; it is by His Will for something to ‘BE’ that it ‘IS!’
Verses 36- 37- 38- 39- 40 continue, describing people/ groups with conflicting beliefs, and their ‘wails’ of regret on Judgment Day.
‘Wail,’ in Arabic ويل!! Identical pronunciation AND meaning! Yet English Etymology sees this word as derived from Old Norse. Check it out. What does it tell us, that such connections are never pursued?
For other English words of Arabic origin put ‘etymology’ in ‘Search this Site.’
Judgment Day has many ‘names’ - one of which is ‘Yawm al-Hassra’ يوم الحسرة or ‘The Day of REGRET.’
4. Verses 41- 42- 43- 44- 45 relate the beautiful discourse of Prophet Abraham, peace upon him, addressing his father. Notice that Prophet Abraham opens every sentence by the words: “O my own (dear) Father!” (‘Abati’ rather than ‘Abi.’)
Eloquent words, as he tries to convince him to worship Al Rahmaan, the Creator.
IMPORTANT:
We are offered indication as to the meaning of ‘Al Rahmaan’ in the Chapter of Mary, where the word appears no less than 16 times (one third of its occurrences in the entire Qur’an). Al Rahmaan is ‘The Creator.’ This is further proven in the Chapter by that name, and here when the Deviant/Sheytaan is reported to have disobeyed ‘Al Rahmaan.’ Why? Because Al Rahmaan is God, Creator of Adam.
See Posting of July 7th, and put ‘Rahmaan’ in ‘Search this Site.’
5. Verses 46- 47- 48 show us the futility of Abraham’s eloquent argument; his father was blinded by Tradition.
We also notice that his father did not reciprocate by addressing him as ‘son,’ but used Abraham’s name, showing his anger and resentment.
In Verses 49- 50 - after having turned away from his father and people- Isaac (a son), and Jacob (grandson), were bestowed upon Abraham.
We notice (here too) that Isaac and Jacob are mentioned together, which, as we said earlier, indicates that Isaac is NOT the son which Abraham would later be asked to sacrifice. All indications are that the son he was asked to sacrifice was his firstborn son, who, although unnamed in the Qur’an, seems to have been Ishmael.
Verse 58 tells us of those ‘upon whom was God’s Favor.’ It describes the demeanor of such persons, all together, when the Signs of ‘Al Rahmaan’ are rehearsed to them. Prophets and Messengers are indeed a single, most honored, group.
7. Verses 59- 60 tell us of generations who came after the Prophets and Messengers… people who ‘lost’ their prayers and relationship with God, and followed their desires. They shall face utter ‘destruction/disillusion’ (Ali/Asad), except for those of them who repent and work good deeds.
Verses 61- 62- 63 describe the ‘Heavenly’ rewards. Note that here too, it is Al Rahmaan who promises this, to those of His Worshippers: who were AWARE in life!
Enough said!
Our next Reading is from HQ 19:64-98.
Peace unto all!
[i] (شقو) يدلُّ على المعاناة وخلاف السُّهولة والسّعادة.
والشِّقوة: خلاف السعادة.
4 comments:
In comment number 5 you mentioned that the first son of Abraham was not mentioned in the Qur'an. Do you mean he wasn't specifically mentioned by name as a firstborn? There are ayas that mention his and Abraham's name, side by side, i.e. when they were both building Kaba. Also in Sura 14 aya 39 (Mohammad Asad): 'All praise is due to God, who has bestowed upon me, in my old age, Ishmael and Isaac! Behold, my Sustainer hears indeed all prayer:' Ishmael name was mentioned first, wouldn't that indicate that he was the firstborn?
Exactly. Qur'anic evidence clearly indicates that Ishmael was the firstborn, AND was the son whom Abraham was commanded to sacrifice. Read HQ 37:100-113, which mentions details of the sacrificial narrative, and THEN announces the impending arrival to Abraham, of Isaac, who is to be a Prophet. There is other Qur'anic evidence as well.
But we should be forewarned that, in Biblical narrative, this account refers to Isaac, not to Ishmael. What does that different viewpoint mean to us? Just another futile argument about something which is Gheyb/ Unseen, which is better left to God!
Correct me if I am wrong but I've learned that Isaac was mentioned as a firstborn in the Bible (maybe also in Torah) not without reason. In the past the firstborn son was always the most important in many ways (for instance, in Europe he was getting all the material inheritance after father's death, even if there were more sons to inherit). And this could be an argument to make him and his descendants (Jewish people) more important (chosen), than later born would be (according to them Ishmael) and his descendants (Arabic people). Isn't this what Allah mentions in Qur'an so many times, their arrogant belief that they are better than any other nation by virtue of descent from Abraham and his 'first', preferred son, and therefore will not be held to account by God for their deeds?
Gheyb is better left to God.
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