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Quran And The Virgin Mary "And Lo! The angels said: "O Mary! Behold, God has elected thee and made thee pure, and (More) "And Lo! The angels said: "O Mary! Behold, God has elected thee and made thee pure, and raised thee above all the women of the world."
"O Mary! Remain thou truly devout unto thy Sustainer, and prostrate thyself in worship, and bow down with those who bow down [before Him]."
" This account of something that was beyond the reach of thy perception We [now] reveal unto thee: 1 for thou wert not with them when they drew lots as to which of them should be Mary's guardian, 11 and thou wert not with them when they contended [about it] with one another."
1 - This parenthetic passage, addressed to the Prophet, is meant to stress the fact that the story of Mary, as narrated in the Qur'an, is a direct outcome of revelation and, therefore, inherently true in spite of all the differences between this account and that given in the scriptures regarded by the Christians as authentic (Muhammad `Abduh in Manar III, 301 f.).
2 - See note 26 above. The phrase rendered above as "they drew lots" reads literally, "they cast their reeds" - obviously a reference to an ancient Semitic custom, perhaps similar to the divination by means of blunt arrows practiced by the pre-Islamic Arabs and comprehensively described in Lane III, 1247. The pronoun "they" relates to the priests, of whom Zachariah was one.
" Lo! The angels said: "O Mary! Behold, God sends thee the glad tiding, through a word from Him, [of a son] who shall become known as the Christ 3 Jesus, son of Mary, of great honour in this world and in the life to come, and [shall be] of those who are drawn near unto God. "
3 - Lit., "whose name shall be `the Anointed' (al-masih)". The designation al-masih is the Arabicized form of the Aramaic meshiha which, in turn, is derived from the Hebrew mahsiah, "the anointed" - a term frequently applied in the Bible to the Hebrew kings, whose accession to power used to be consecrated by a touch with holy oil taken from the Temple. This anointment appears to have been so important a rite among the Hebrews that the term "the anointed" became in the course of time more or less synonymous with "king". Its application to Jesus may have been due to the widespread conviction among his contemporaries (references to which are found in several places in the Synoptic Gospels) that he was descended in direct - and obviously legitimate - line from the royal House of David. (It is to be noted that this could not have related to his mother's side, because Mary belonged to the priestly class descending from Aaron, and thus to the tribe of Levi, while David descended from the tribe of Judah.) Whatever may have been the historical circumstances, it is evident that the honorific "the Anointed" was applied to Jesus in his own lifetime. In the Greek version of the Gospels - which is undoubtedly based on a now-lost Aramaic original - this designation is correctly translated as Christos (a noun derived from the Greek verb chriein, "to anoint"): and since it is in this form - "the Christ" - that the designation al-masih has achieved currency in all Western languages, I am using it throughout in my translation.
" And he shall speak unto men in his cradle, 4 and as a grown man, and shall be of the righteous."
4 - A metaphorical allusion to the prophetic wisdom which was to inspire Jesus from a very early age. As regards the expression min al-muqarrabin ("of those who are drawn near", i.e., unto God), see 56:11, where the most excellent among the inmates of paradise are thus described.
" Said she: "O my Sustainer! How can I have a son when no man has ever touched me?" [The angel] answered: "Thus it is: God creates what He wills: 5 when He wills a thing to be, He but says unto it, 'Be' - and it is. "
5 - See 19: 16-22 and the corresponding notes. In the context of the story of Mary in Al `Imran, the announcement made to her, as well as the parallel one to Zachariah (verses 39-40 above), is meant to stress God's unlimited power of creation - specifically, in both cases, His power to create the circumstances in which His will is to manifest itself - and thus to bring about any event, however unexpected or even improbable it might seem at the time of the announcement.
"And he will impart unto thy son 6 revelation, and wisdom, and the Torah, and the Gospel,
6 - Lit., "to him". (Less)
The Glad Fact 2008-12-20 - extension: zip - size: 76 MB
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