Website: www.aaiil.uk
Mary’s
mother and Mary as models for the righteous
Friday
Khutba by Dr Zahid Aziz,
for Lahore
Ahmadiyya UK, 6 January 2023
“When a woman of Amran said: My Lord, I vow to You
what is in my womb, to be devoted (to Your service), so accept (it) from me;
surely You, only You, are the Hearing, the Knowing. So when she gave birth to
it, she said: My Lord, I have given birth to a female — and Allah knew best
what she had given birth to — and the male is not like the female, and I have
named it Mary, and I commend her and her offspring into Your protection from
the accursed devil.” — ch. 3: Āl-i
Imrān, v. 35–36 |
اِذۡ
قَالَتِ
امۡرَاَتُ
عِمۡرٰنَ
رَبِّ اِنِّیۡ
نَذَرۡتُ
لَکَ مَا
فِیۡ
بَطۡنِیۡ
مُحَرَّرًا
فَتَقَبَّلۡ
مِنِّیۡ ۚ
اِنَّکَ اَنۡتَ
السَّمِیۡعُ
الۡعَلِیۡمُ
﴿۳۵﴾ فَلَمَّا
وَضَعَتۡہَا
قَالَتۡ
رَبِّ اِنِّیۡ
وَضَعۡتُہَاۤ
اُنۡثٰی ؕ وَ
اللّٰہُ اَعۡلَمُ
بِمَا
وَضَعَتۡ ؕ
وَ لَیۡسَ
الذَّکَرُ
کَالۡاُنۡثٰی
ۚ وَ اِنِّیۡ
سَمَّیۡتُہَا
مَرۡیَمَ وَ
اِنِّیۡۤ
اُعِیۡذُہَا
بِکَ وَ ذُرِّیَّتَہَا
مِنَ
الشَّیۡطٰنِ
الرَّجِیۡمِ
﴿۳۶﴾ |
I am continuing with the subject covered by our friend
Ken Mustaq Ali in last Friday’s khutba, and will look at it from a
different perspective. The narration of the birth of Jesus in the Quran, with
the news of his birth being conveyed by the angel to Mary, and his name being
the Son of Mary, the lack of mention of any father, and certain other
statements in this context — all have created the widespread impression that
according to the Quran Mary became pregnant with Jesus without the involvement
with any male. Perhaps what the Quran is trying to convey is not that Jesus was
conceived without a father, but what a woman can achieve by herself, without
playing a secondary role to a man. The account in the verses I have read above begins
with a prayer from Mary’s mother. ‘Imrān or Amran was the name of
Moses’ father. The name of this chapter, Āl-i Imrān or the
People or Family of Imran, refers to the followers of the law of Moses,
beginning with Moses and ending with Jesus 1400 years later. “A woman of Amran”
means a woman of the Israelites.
We see here, first of all, that this woman makes a vow
to God that she will devote the child to be born to the service of God, i.e.
make the child a priest of the Jewish temple. Of course, in Islam we don’t have
any priesthood. But still there has always been a need for people who devote
their lives to the service of the religion. All parents have ambitions for
their children, as to what profession they would like them to follow in life,
and the aspiration expressed by Mary’s mother for her child, yet to be born, is
the highest one. Maulana Muhammad Ali, in his Urdu commentary of the Quran, writes
as follows under this verse: “All stories of the previous nations given in the
Quran are meant for conveying a lesson to the Muslims. The statement made here
shows that among the Israelites, even in their time of decline, there were
people who devoted their offspring to the service of the religion. In fact, no
religion can remain in existence until it has within it some followers who
devote their lives for serving the religion. Muslims today must learn a lesson
from this, and have among them people who devote their offspring to the service
of the religion and prepare them for it from childhood. Muslims should remember
that even if they again become rulers of the world, the high standing and
prestige of Islam cannot be established in the world unless they have people
who devote their lives for the propagation of Islam.”
According to the classical commentaries of the Quran,
the name of Mary’s mother was Hannah. In Christian writings her name is Anne. They
say that she was unable to conceive a child, so she prayed to be able to have a
child and God granted her prayer. Thus she became pregnant with Mary in the
normal way through her husband. As regards her vow, “My Lord, I vow to You what
is in my womb, to be devoted (to Your service), so accept (it) from me”, there
is no mention of Mary’s father in connection with this vow. Perhaps this is to
show the empowerment of women, that the mother by herself can express an
aspiration for the future of her child.
When Mary was born her mother realised that, as she
was not male, she could not be permanently devoted to service in the
temple. Disappointed at being unable to
fulfil her ambition, she says: “My Lord, I have given birth to a female”. How
often do we hear this sentiment in our society, but for a different reason! A
female has been born and people are disappointed that the family will be loaded
with the burden of bringing up a daughter and then getting her married. A son,
on the other hand, is considered as a future asset for the family, and not as a
liability. But the concern of Mary’s mother is not this, but being unable to
fulfil her vow. At this point the Quran says: “and Allah knew best what she had
given birth to”. The meaning is that Allah knew the great capabilities that the
child would have. In human eyes a female was born, but in Allah’s eyes “what
she had given birth to” was someone possessing the highest moral and spiritual
qualities. And that was seen in the life of Mary, although in this khutba
we don’t have the time to go further than Mary’s birth.
Mary’s mother prayed that Mary and her offspring
always remain under God’s protection from being misled by the devil. Mary was
just then born, so the mention of her future offspring in this prayer by her
mother shows that what she had in mind was that Mary would grow up and have
children in the normal way in which women conceive and give birth to children.
The prayer also shows that both Mary and her offspring require God’s protection
from the devil, both in the same way. This refutes the Christian belief that,
out of all human beings, Jesus is sinless in a special way which is exclusive
to him.
In connection with the prayer of Mary’s mother, “I
commend her and her offspring into Your protection from the accursed devil”,
there is a hadith which runs as follows: “There is no human being born but the
devil touches him when he is born. So he cries out for help because of the
touch of the devil, except for Mary and her son” (Bukhari, hadith 3431). The
Christian critics of Islam have used this hadith to argue that Islam is
admitting that every human being gets touched by the devil at his birth, in
other words, he is made sinful at birth, except for Mary and Jesus. So
they claim that this shows that all prophets, even including the Holy Prophet
Muhammad, were touched by the devil at the time of their birth. This hadith, if
taken literally, is against the basic teaching of Islam that every human being
is created possessing the true human nature with which God has created human
beings and that turning to God is part of their nature (the Quran, 30:30). The
Quran also says that at the birth of a human being God makes him complete by
breathing His, that is God’s, own spirit into him (32:9). It also declares that,
when human beings are born, God makes them bear witness to His existence by
asking them: “Am I not your Lord?” (7:172).
It is also quite ridiculous and against obvious facts
to say that a baby cries at birth because the devil touches him. This hadith
has a spiritual meaning, not a literal one. That meaning has been explained by
some earlier commentators of the Quran in Islamic history, and it was put
forward again by the Founder of the Ahmadiyya Movement and the great scholars
of our Movement. That is that by “birth” here is meant a human’s spiritual
birth, when he grows up and learns the difference between right and wrong and
has to struggle against the devil. The devil touches him, meaning that the
devil puts him into a state of test and tribulation by trying to draw him away
from the right path. So the human cries to God for help. That is what happens
to ordinary human beings. But as this hadith says: “except for Mary and her
son”, the devil does not succeed against them. By Mary in this hadith are meant
the believers of the highest ranks and by “her son”, or Jesus, are meant the
prophets of God. These are the two categories of people whom the devil cannot
touch or harm.
What is our basis for saying that Mary here stands for
the believer, the mu’min, of the highest rank? This is indicated in the
Quran itself when it says: “And Allah sets forth an example for those who
believe — the wife of Pharaoh, when she said: My Lord, build for me
a house with You in the Garden and deliver me from Pharaoh and his work, and
deliver me from the wrongdoing people. And Mary, the daughter of Amran,
who guarded her chastity, so We breathed into him of Our inspiration, and she
accepted the truth of the words of her Lord and His Books, and she was of the
obedient ones” (66:11–12). These verses tell us that there are two kinds of
believers: those who are like the wife of Pharaoh and those who are like Mary.
The wife of Pharaoh was herself a righteous woman but she had to submit to
Pharaoh and to be with the wrongdoing people of the Pharaoh, even though she
disliked this. So she prayed to God to save her from the wrong that the Pharaoh
and his people were doing. This represents the type of believer who wishes to
be free of sin and wrongdoing, prays for it as well, but still remains trapped
in the grip of his wrong desires and bad deeds which he cannot escape from. On
the other hand, Mary represents the type of believer who guards himself against
all wrong deeds, so God breathes into him His own Divine spirit and inspiration.
You can say, metaphorically, that God makes him pregnant and that believer gives
birth to a new person. From that same believer who was like Mary a new person is
born, a new version of himself.
To sum up, Mary’s mother and Mary are presented in the
Quran as models for the righteous men and women to follow. By presenting women
as the examples to follow, the Quran has dignified women. The Quran has
recognised, and taught us, that women can reach the highest spiritual status,
perform the highest sacrifices for the religion, and have their prayers and
efforts accepted by Allah. May Allah enable us to follow the examples He has
put before us. — ameen.
Website: www.aaiil.uk