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Theophilos78
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« on: January 28, 2014, 09:45:11 AM »

   MARY PRAISED and GLORIFIED in the QUR'AN?

That the 19th Chapter of the Qur’an is named after Mary is mostly presented by Muslims as hard evidence for Mary’s supreme place in Islam. Although Christians in general are not as willing as Muslims to get into this sort of a childish competition, it must still be known that the existence of a chapter with the name Maryam in the Qur’an has theological significance only for Muslims. What must be primarily remembered is that some chapters of the Qur’an bear animal names, which proves that the act of assigning names to the Qur’an chapters was performed rather arbitrarily. While the 19th Chapter is named Mary, the second chapter of the Qur’an, which is designated by many commentators as the pinnacle of the divine revelation, is called Cow (Baqarah in Arabic).

The fact that the 19th Chapter of the Qur’an is named Mary gains meaning and significance when it is combined with the other fact that in the entire Qur’an Mary is the only female to have been mentioned with her name. This again can be interpreted as something revolutionary only by Muslims since several Muslims do not know that in the Jewish and Christian scriptures women are generally recorded along with their names. For example, the Qur’an does not give the name of Abraham’s wife, but in the Torah we read that Abraham’s wife’s name was Sarah (Genesis 17:17). Similarly, the Torah tells us that Isaac’s wife was named Rebecca (Genesis 24:67). The first female judge in Israel was Deborah (Judges 4:4). More, we read in the New Testament that John the Baptist’s mother was Elisabeth (Luke 1:5). In the nativity and infancy account Luke also talks of a pious woman named Anna and identifies her as a female prophet that gave testimony to baby Yeshua (Luke 2:36). The names of Yeshua’s female disciples are stated in the passion narrative in the Gospel of Mark (15:40). As a consequence, the privileged and unique position that was supposedly granted Mary in the Qur’an through the ascription of her name to a chapter actually stems from the peculiar structure and form of the Qur’an.

The existence of a chapter named after Mary in the Qur’an cannot be a matter of praise or critique in the sight of Christians. Nonetheless, every person that reads the Qur’an with an objective mind has the right to pose the question why specifically the name Mary was chosen and seen fitting for the 19th Chapter.  According to the Islamic tradition, the occurrence of an account about Mary in the 19th chapter – and the first and earliest reference to Mary and Yeshua in the Islamic scripture –instigated the Qur’an compilers to entitle this particular section as Surah Maryam. If this is the sole reason underlying the assignment of this name, the postulation that the process of naming Qur’an chapters was totally arbitrary and did not rely on a system will be consolidated. Above all, it is rather weird that not a single Qur’an chapter is named Issa (a distorted form of Yeshua) or al-Masih although the Messiah is believed to be superior to Mary in Islam. This shows that a Qur’an chapter does not always bear the name of the prophets whose stories it contains or of the pious figures who Islam attributes great significance to.

   Why was Surah 19th named after Mary?

One of the reasons why the Qur’an contains a chapter bearing Mary’s name is that the son of pagan Abdallah confused Amram’s daughter and Aaron’s sister Mary (Miriam), who figures in the Torah, with Yeshua’s mother Mary, who is regarded in Christian faith as the most blessed of all women. Indeed, the following Bible verse designates Aaron’s sister Mary (Miriam) as a prophetess:

   Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. (Exodus 15:20)

Having been influenced by this verse, the son of Abdallah taught that Yeshua’ mother Mary was the sister of Aaron and placed this fallacious teaching into the 28th verse of Surah 19:

   O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot. (Surah 19:28)

Although the Qur’an does not refer to any female prophets (prophetess), in the light of the biblical verse quoted above the son of Abdallah thought that Mary’s mission was similar to that of the prophets and used the following structure while introducing Mary’s account in Surah 19:

   And make mention in the Book, of Mary, when she went apart from her family, eastward (Surah 19:16)

The interesting point is that this particular formula was repeated before the stories of some other prophets were introduced:

   Make mention also in the Book of Abraham; for he was a man of truth, a Prophet. (Surah 19:41)
   And mention in the Book Moses; he was devoted, and he was a Messenger, a Prophet. (Surah 19:53)
   And mention, in the Book, Ishmael; verily, he was true to his promise, and was an apostle,- a prophet (Surah 19:54)
   And mention, in the Book, Idris; verily, he was a confessors prophet,- a prophet (Surah 19:56)

It cannot be a coincidence that this formula, which functions to start the accounts of certain prophets, was primarily used for Mary rather than for Zechariah, who is the first prophet to appear in the 19th Chapter. This particular formula may have prompted the Qur’an compilers to consider Mary’s account the first among the others in this chapter and appoint Mary’s name its title. Another interesting factor that probably contributed to the naming of Surah 19 after Mary was that almost every account concerning Mary in the Qur’an was copied from texts that were known as non-canonical Gospels of Nativity and Infancy (Gospel of James for Surah 3, Gospel of Pseudo-Matthew and the Arabic Gospel of the Savior for Surah 19). In all these writings Mary plays the leading role as these Gospels contain the long and detailed narratives of Mary’s miraculous birth, childhood, and entrustment to Joseph the Carpenter. Thus, the Qur’an compilers, who knew that Muhammad made use of these non-canonical Christian texts, were aware of Mary’s significance and deemed it necessary to name Surah 19 after Mary, who was the prevalent figure in such texts that functioned as the source of the narratives in the Qur’an.  

to be continued...
« Last Edit: January 28, 2014, 09:50:17 AM by Theophilos78 » Logged

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« Reply #1 on: January 28, 2014, 09:47:42 AM »

Chapter 3 and 5 also talk about St. Mary.

There are some Hadith that say she was born sinless in Islam, and that she, and Christ, are the only two protected by Allah from Satan.

Muhammad was not.
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« Reply #2 on: January 28, 2014, 09:52:23 AM »

Chapter 3 and 5 also talk about St. Mary.

There are some Hadith that say she was born sinless in Islam, and that she, and Christ, are the only two protected by Allah from Satan.

Muhammad was not.

Yes, Muhammad did not also let his followers destroy the icon of Panaghia and her son in the Kaaba.  Wink

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« Reply #3 on: January 29, 2014, 06:15:27 PM »

 Mary’s presentation as a model of believers in the Qur’an

On account of the following Qur’an verse several Muslims say that Mary was appointed a model of piety for the whole mankind and reckon this as evidence for the unique and glorious status ascribed to Mary in Islam:

   And Mary, the daughter of Imran, who kept her maidenhood, and into whose womb we breathed of our spirit, and who believed in the words of her Lord and His Scriptures, and was one of the devout. (Surah 66:12)

Surprisingly, this verse, which belongs to the second (Medina) period of the Qur’an, is actually a source of degradation rather than praise for Mary. In order to see the veracity of this argument, it is necessary to scrutinize Surah Tahrim (66th chapter, where this verse belongs) and understand for what reasons Mary was presented as a model of believers. Surah Tahrim, which is the 66th chapter in the current order of the Qur’an and consists of 12 verses, was devised with the aim of solving some problems Muhammad experienced with some of his wives. The first verse of this chapter contains a rebuke showing that something went wrong in Muhammad’s life due to his wives:

   WHY, O Prophet! dost thou hold that to be FORBIDDEN which God hath made lawful to thee, from a desire to please thy wives, since God is Lenient, Merciful? (Surah 66:1)

It is written in the second verse that it would not be wrong for Muhammad to break his vows that had been taken for the sake of his wives:

   God has allowed you to expiate your oaths; for God is your sovereign, and He is the knowing, the wise! (Surah 66:2)

The third verse explains why this chapter was written down:

   When the prophet told a recent occurrence as a secret to one of his wives, and when she divulged it and God informed him of this, he acquainted her with part and   withheld part. And when he had told her of it, she said, "Who told thee this?" He said, "The Knowing, the Sage hath told it me. (Surah 66:3)

The problem suffered by Muhammad was that some of his wives joined forces against him. Muhammad, who started to experience the disadvantages of polygamy, asked Allah for help so that his problematic wives would be corrected. In the ensuing verse Allah ran to Muhammad’s aid and openly declared jihad on his troublesome wives:

   "If ye both be turned to God in penitence, for now have your hearts gone astray . . . . but if ye conspire against the Prophet, then know that God is his Protector, and Gabriel, and every just man among the faithful; and the angels are his helpers besides. (Surah 66:4)

With the help of this verse we find out that two of Muhammad’s wives devised plots behind his back. Islamic tradition teaches that these two wives were Aisha and Hafsah. In the next verse Allah’s air strike on these two women goes on. Allah seems to have invented an effective weapon to protect Muhammad, whom he believes to be a victim, from his two wives’ evil:

"Haply if he put you both away, his Lord will give him in exchange other wives better than you, Muslims, believers, devout, penitent, obedient, observant of fasting, both known of men and virgins." (Surah 66:5)

Obviously, this weapon is but Muhammad’s threat to divorce his wives. Through this verse Muhammad actually warns his women: “Do not cross the line! I do not need you, but it is you who need me.  If I divorce you, there are plenty of women who would love to marry me”.

A few verses following this threat deviate from the main theme of this chapter. This is why some critics presume that the following verses were added to this chapter later and by mistake:

O Believers! save yourselves and your families from the fire whose fuel is men and stones, over which are set angels fierce and mighty: they disobey not God in what He hath commanded them, but execute His behests. O ye Infidels! make no excuses for yourselves this day; ye shall surely be recompensed according to your works. O Believers! turn to God with the turning of true penitence; haply your Lord will cancel your evil deeds, and will bring you into the gardens 'neath which the rivers flow, on the day when God will not shame the Prophet, nor those who have shared his faith: their light shall run before them, and on their right hands! they shall say, "Lord perfect our light, and pardon us: for thou hast power over all things." O Prophet! make war on the infidels and hypocrites, and deal rigorously with them. Hell shall be their abode! and wretched the passage to it! (Surah 66:6-9)

In the 10th verse the author of this chapter returns to the theme of Muhammad’s wives and resumes the heavy bombardment on them:

God setteth forth as an example to unbelievers the wife of Noah and the wife of Lot; they were under two of our righteous servants, both of whom they deceived: but their husbands availed them nought against God: and it shall be said "Enter ye into the fire with those who enter." (Surah 66:10)

The fact that this verse referred to the wives of two people who were considered prophets in Islam (Noah and Lot) and contained the assertion that these two women could not be saved from torment in Hell because of their treason towards their (prophet) husbands reflects the extent of Muhammad’s fury to two of his wives and desire for revenge. These two women drew Muhammad’s wrath upon themselves as they joined forces against him. Muhammad’s rage was so great that punishing the two women through divorce did not suffice to placate him and thus the intimidation campaign went beyond this world, extending to torturing the two women in Hell. Actually, the sentence “God setteth forth as an example to unbelievers the wife of Noah and the wife of Lot” in the above verse was addressed to two of Muhammad’s spouses. Through it Muhammad told Aisha and Hafsah: “If you become treacherous and join forces against me, you are going to burn in Hell despite your marriage to me, a prophet. Even if I forgive you, Allah will not. He will cast you into fire in Hell”.

What is surprising is that with the help of this Qur’an verse, which is full of threats and aims to intimidate Aisha and Hafsah, Muhammad confirmed the teaching that both Noah and Lot had one wife each. In other words, they were monogamous unlike Muhammad! In Islam’s faulty mathematics two prophets who had a single wife each corresponds to a supposed prophet who had two problematic wives. Further, Muhammad bin Abdallah definitely had difficulties constructing this false equation. He had to fabricate the teaching that Noah’s wife was treacherous and cast to Hell in order to present her as a bad example, a symbol of treason despite her marriage to a prophet. It is by no means a coincidence that in any of the Qur’an chapter recounting Noah’s story nothing was said about his wife’s treason, for there exists no such doctrine in the Bible or even in the Talmud. Noah’s wife was sent into Hell in the Medina period of the Qur’an, and the reason for this weird and innovated doctrine was not that Noah’s wife actually betrayed Noah, but that two of Muhammad’s wives became treacherous. In short, the problem Muhammad had with two of his women resulted in Noah’s wife’s accusation with the same charge and her abrupt transfer to Hell.

After these two negative examples that must not be followed by Muhammad’s wives and Muslims, the son of Abdallah deemed it necessary to give two positive examples. The first of these two praiseworthy models of believers was Pharaoh’s wife:

God also holdeth forth to those who believe the example of the wife of Pharaoh, when she said, "Lord, build me an house with thee in Paradise, and deliver me from Pharaoh and his doings; and deliver me from the wicked:" (Surah 66:11)

Apparently, the son of Abdallah, who had primarily referred to two prophets’ treacherous and punished wives, this time, talked of an evil and cruel man’s wife. Why did he choose as an example an evil figure’s believing and obedient spouse when he had several other female figures in the Qur’an? Why did he underline Pharaoh’s wife’s alleged desire to be away from Pharaoh? In order to answer these questions, we must first read and analyze the final verse of this chapter:

   And Mary, the daughter of Imran, who kept her maidenhood, and into whose womb we breathed of our spirit, and who believed in the words of her Lord and His Scriptures, and was one of the devout. (Surah 66:12)

The second female figure that was presented as an example is Mary, the daughter of Imran*. This, however, seems odd and incompatible when the previous verses in this chapter are taken into account for a comparison. This is because all the previously stated female models were someone’s wife unlike Mary, who was identified as someone’s daughter as her virginity was stressed. Thus, the word “wife”, which denoted a marital relation, was replaced with the word “daughter”, which showed a filial relation. Why was Mary portrayed in this verse as a devout and obedient maiden? A similar and relevant question is why Mary was forced into a pair with Pharaoh’s wife although she was no one’s wife unlike Pharaoh’s spouse? These questions can be answered only if we have a flashback and re-read the 5th verse of this chapter:

   "Haply if he put you both away, his Lord will give him in exchange other wives better than you, Muslims, believers, devout, penitent, obedient, observant of fasting, both known of men and virgins." (Surah 66:5)

We must also remember that one of the two problematic wives mentioned in verse 4 was Hafsah and she was a widow when Muhammad married her. The second problematic wife was Aisha, who became Muhammad’s child bride and gave him her virginity. The son of Abdallah, who had warned and threatened his two wives in verse 5 by saying that Allah would give him devout and obedient wives in case of a divorce, drew a parallelism between Hafsah and Pharaoh’s wife in verse 11 and dared to repeat a similar parallelism between Aisha and Mary in verse 12! In so doing, he presented Virgin Mary as an example for the believing and obedient virgins Allah would grant him if he divorced Aisha. This is a scandal and blasphemy for Christians who know the Qur’an. Such Christians cannot buy the lie that Islam ascribes Mary glory and honor.
Finally, there is a scandalous hadith that describes Virgin Mary as Muhammad’s wife in Paradise! In order to get more information, we recommend reading the following article. http://www.answering-islam.org/Shamoun/mary.htm

*(Muhammad or the author of the Qur’an obviously confused the Miriam in the Old Testament, who was the daughter of Amram and sister of Aaron, with Mary, the virgin mother of Yeshua. This is why it is not a coincidence that in the Qur’an Yeshua’s mother is identified as both Imran’s biological daughter (Surah 3:35) and as Aaron’s sister (Surah 19:28).
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