Maryam in the Quran


There is a very interesting thread going on on Free-minds and the Quranology Discussions FaceBook group about Maryam in the Quran. (free minds discussion here:  and Quranology Discussion (FaceBook) here:

Comments Summary

Comment: strange – a comment says Maryam lived at the time of Musa – I wonder if that explains why it says “Sister of Aaron” in 19:28? But how does it explain about the relationship with Zachariya and Yahya?

Comment: Maryam is referred to as the sister of Haroon, and we know that haroon and Musa were brothers, so that makes Maryum sister of Musa as well.

In the bible, there are 2 Marys. One Mary is the sister of Moses (around 2000 BC) and the other Mary is the mother of Jesus (around year Zero). There is a gap of about 2000 years between both the Marys.

The christians says that Muhammad forged the bible and made a quran out of it for his own people and during this process made a mistake by addressing the Mother of Jesus as ‘sister of Haroon’ when in reality the ‘sister of Haroon’ existed 2000 years before Mary the mother of Jesus.

Well………… they do have a valid argument here, but b/c i take Quran as the word of the real God, i have no choice but to believe that Mary the mother of Jesus is the same Mary who is the sister of Haroon and Musa. The same sister who followed the baby Musa in the cradle in the river. Thus they all existed around the same time rather than the non-proved 2000 years they claim about.

When the sunnis were questioned about this ‘‘error’’, they came up with the answer that b/c Mary m/o (mother of) Jesus belonged to the same school of thought as Haroon, she was addressed as ‘sister of Haroon’. Well, if Moses was more popular than Haroon, then she should have been reffered to as ‘sister of musa’ rather than ‘sister of haroon’.

If Allah says, she is sister of haroon… then so be it!, she is sister of Haroon. The sister here doesnt mean ‘sister belonging to the same school of thought’.

Comment: Would that make Isa the nephew of Musa and Haroon? Wondering how this affects Yahya and Zachariya and their relationship to Isa and Maryam

Why is it so important to say she is someone’s sister? Is this a clue?

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What did Isa predict?


I had a gut feeling before that the standard interpretation of 61/6 :

61:6
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ
And when Isa son of Marium said: O children of Israel! surely I am the messenger of Allah to you, verifying that which is before me of the Taurat and giving the good news of an Messenger who will come after me, his name is Ahmad, but when he came to them with clarifications they said: This is clear magic.Then thanks to a discussion on Quranology Discussions, I came to the following conclusions:
 1. The Quran doesnt accept the fatalistic nature of God. I.e. God doesnt move us around like chess pieces. The acts which add up to the person called Ahmad are millions in number, all of which are free choices. So what if they didnt make those choices.
2. Following 1’s reasoning, how do we know Ahmad would be messenger? It’s Ahmad’s choice, not God’s compulsion? ‎3. What is the point of telling these people because Ahmad will come to bil bayyinaat (with clarifications). Why not just say ‘bil quran’ or ‘bil kitab’?
4. 61/6’s of ‘min ba3di’ doesnt mean after in a time sense but rather in the sense of establishing the tawraat. Thats why injeel isnt mentioned here. Because Ahmad IS injeel. Have a look at 48/29, these are the states of tawraat and injeel.I grant my critics that I am recoursing to a lot of metaphor here but the traditional interpretation simply fails, giving me no choice but to look at this metaphorically.