THE LIFE OF MARY IN THE KORAN
TEXTS OF THE QUR'AN MARIANI
The suras that contain the greatest number of elements are the Marian 19, 3 and 5:
- Sura 19, called "Mary", is composed of 98 verses and is divided into two parts: verses 1-56 concern the prophet Zechariah, Mary, Abraham, Moses, Idris, verses 57-98 contain a and part exhortation against those who associate others on pain of the "Merciful"
- The third measure called "the Family of Imran" includes 200 verses and is rich in Christological and contains many elements which affect the generation and mission of Jesus .
- The episodes from the life of Mary, who knows the Koran are five: 1. Nativity of Mary, 2. Retreat in Temple, 3. The Annunciation 4. Childbirth, 5. Defense from a terrible slander.
THE BIRTH OF MARY
From Sura 3:
33. God chose Adam and Noah and the people of Abraham and the people of Imran above the creation,
34. offspring after offspring. And God hears and knows.
35. It recalls how the wife of Imran said: "My Lord, I vow to thee what is in my womb will be free from the world and gave it to you, accept it, that you are the one who hears and knows!"
36. When he had given birth said: "Sir, I had a baby girl! But God knew better than she who had given birth. And the male is not like the female. I called Maria, I recommend it to you, you and your progeny, against Satan, the outcast. "
37. The Lord accept, acceptance good, he entrusts it to flourish Zaccaria.
Explanation - The protagonist of the story is the wife of Imran, head of the family. The Qur'an not know the name of Joachim and never say the name of Anna:
- Imran is added to the list of elected next to Adam, Noah and Abraham and perhaps the Koran confuses him with Amram father of Moses and Aaron (Ex 6 , 20), confusing even Myriam daughter of Amram and sister of Aaron, with Mary, the mother of Jesus was only later that the Muslim authors called Joachim and Anna with their name, drawing on Christian sources, clearly and categorically stating that the measure refers to Mary mother of Jesus;
- "Mary" means to i musulmani "devota", "pia";
- Viene confermata nel versetto 37 la protezione di Dio sulla neonata bambina. Egli la farà crescere mirabilmente, somministrandole il necessario perché diventi adulta e matura e progredisca nella bontà, castità e obbedienza, tutta dedita agli esercizi di pietà.
IL RITIRO DI MARIA NEL TEMPIO
Ne parlano le sure 19 e 3:
Sura 19:
16. Rammenta nel libro di Maria, quando si appartò dalla sua gente, in un luogo ad oriente,
17. e prese di fronte a loro il velo.
Sura 3:
37. Il Signore…l’affidò a Zaccaria. Ogniqualvolta Zaccaria entrava da lei nel mihrab, vi trovava del cibo and asked: "O Mary, whence you have this?" The reply: "It comes from God because God sustains those who wish, without limits."
42. I still remember when the angels said to Mary: "O Mary, God has chosen you and made you pure and has chosen you above the women of the universe!
43. O Mary, be devout towards thy Lord, prostrating and bow down with those who bow. "
44. This is no secret that you reveal, because you were not with them when they cast their reeds to know who Mary was entrusted, and you were not present during the dispute. Explanation
- Place to the east is identified with the mihrab in Sura 3 and would be a building adjacent to the temple and addressed ad abitazione;
- E’ Maria che si ritira nel Tempio, adempiendo il voto della madre;
- il velo "higiab" ha un significato spirituale: Dio protegge la solitudine di Maria e ne favorisce la riservatezza e il pudore, sottraendola agli sguardi indiscreti:
- E’ Zaccaria che ha il compito di custodire e proteggere Maria, compito impegnativo e onorifico toccato a lui dopo aver vinto una sfida contro altri pretendenti;
- le canne tirate: l’episodio non si trova nemmeno nei libri apocrifi. Secondo alcuni studiosi musulmani si sarebbe trattato di dare un sostituto a Zaccaria, divenuto vecchio e malato; secondo altri riguarderebbe la discussione di 27 pretendenti, che alla fine si sarebbero recati sulle sponde del fiume Giordano e vi avrebbero gettato i propri calami, quelli con cui scrivevano la Torà. L’unico che sarebbe riaffiorato dalle acque sarebbe stato quello di Zaccaria.
- Maria visse lunghi anni nel Mihrab. Copiosamente provveduta da Dio veniva da lui prodigiosamente nutrita, stava in compagnia degli angeli e di Gabriele il cui compito era quello di farle prendere coscienza della sua dignità e della sua posizione nel disegno di salvezza, della sua predestinazione e della sua eminente dignità.
L’ANNUNCIAZIONE
Ne parlano le sure 19 e 3:
Sura 19:
17…..Noi le inviammo il nostro Spirito, che le apparve in tutto simile ad un uomo.
18. Essa disse:"Mi protegga Merciful from you, if you're not afraid of God. "
19. He said," are nothing but a messenger of thy Lord, to give you a pure boy. "
20. She said:" As I have a son, if no man has touched me, nor are they a loose woman? "
21. He said:" So he wants your Lord, who says: This is easy for me. We will also make him a sign for men, a measure of our mercy. It 's a thing decreed "
Sura 3:
45. And when the angels said to Mary:" O Mary, God announces his Word, whose name is the Messiah, Jesus son of Mary, eminent in this world and another and between the more fortunate.
46. He will speak to men in the cradle and as an adult and will be one of the good. "
47. replied (Maria):" My Lord, how could I have a son when no man has touched me? "He said (the Angel)," God creates what he wants when he decides something, he has no more to say: Yeah, and it is!
48. He will teach him the Book, the wisdom, the Torah and the Gospel,
49. and his messenger will be at the children of Israel, which say: I bring you a sign from your Lord: I fogger with a bird of the mud and blow up and become, with God's permission, a bird. Heal well, with the permission of God, the man born blind and the leper, and raise the dead. There also will reveal what you eat and supplies that you keep in your homes. All this will be a sign for you, if you are believers.
50. I came to confirm the Torah and to allow the use of certain things, that there had been banned. I come to you with a sign from your Lord. Fear God and obey me.
51. God is truly my Lord and your Lord so worship Him, this is the right way. "
Explanation - The spirit of which we speak is not the Holy Spirit, but an angelic spirit identified by commentators with Gabriel;
- Target Ad is the birth of a child named "Word", a term for the Muslim commentators to say "Fiat", that is the imperative categorical with which God has come into existence, Jesus son of Mary;
- Maria shows surprise and calls for his virginity, but the angel tells her that everything is God's will, so can not accept a thing from him decreed;
- The angel Gabriel was presented to Maria on the longest day and the hottest of the year, while he was out of the mihrab. Versions, about why he was out, there are three:
a) For a breath of fresh air on the eastern side of the Temple;
b) in a cool bath to purify me by its rules;
c) To draw the 'water from a fountain in a cave;
- Gabriel presents Mary as a young gallant, beardless, bright, attractive, with curly hair and blacks, based on elegant and dignified, so as to offend the sensitivities of Mary and affect his whole being;
- How did Mary get pregnant? Some authors say that Gabriel blew into the slot and the sleeve of his tunic and Mary when he dressed, the moisture of the breath reached her womb and made it fruitful. Other commentators think of Gabriel blowing directly into the mouth of Mary and the angel breath penetrates and makes fruitful the virginal womb of her.
- The first to notice that Mary is pregnant with his cousin and fellow worker in the Temple, Joseph the carpenter, who immediately noticed the tiredness, la magrezza e il pallore di lei e ne ebbe scandalo; pur riconoscendo le virtù e volendone tutelare l’innocenza, egli fu tentato di disfarsene ed ucciderla. A rassicurare Giuseppe fu Gabriele ma anche Gesù stesso che il giorno della sua nascita, gli spiega quello che è successo in Maria per opera di Dio;
- Al momento dell’annunciazione Maria aveva 17 anni per alcuni, per altri 13 o addirittura 10 anni. In ogni caso ella avrebbe sperimentato soltanto due volte il fenomeno delle mestruazioni. Quando era sola, durante la gestazione, si intratteneva con Gesù, ancora chiuso nel suo grembo, in amorosi e reciproci colloqui.
IL PARTO DI MARIA
Ne parla la sura 19:
22. She conceived him and secluded in a place far away.
23. The labor pains forced her to take refuge in the trunk of a palm tree, where he said: "I was dead before it happened, and I was totally forgotten."
24. From beneath came a voice: "Do not be sad, your Lord has laid at your feet a stream.
25. Shake towards you the trunk of the palm, it will drop ripe dates upon thee.
26. Eat, drink and consulates. If I saw a man, tell him: "I voted to fast to the merciful and will not speak with any man today."
Explanation - The place of birth, the city would not be a precise or a barn or a cave , but it would take place outdoors, near a palm
- The pain of childbirth: the lament of Mary is surprising and disconcerting, but the Koran does not specify whether it is physical or moral pain. According to some Muslim commentators in the case of moral pain, and then the Koran states in the virginity of Mary;
- Maria defended by the son, the child spoke to console his mother and asked for dates to eat and drink at a spring brought forth by God at his feet;
- The day of birth, according to some commentators would have a winter day, the 24th December night, a Wednesday,
- When was the birth? The views of commentators are conflicting. The birth took place:
a) after the normal gestation of nine months;
b) in the seventh or sixth month of pregnancy;
c) in just three hours: conception, birth and formation of the body would take place the following at a distance of hour of each other;
d) in one hour: conception, birth and formation of the body would take place at sunset. Mary was warned in advance of childbirth and the symptoms of shame would shy away from the house, fleeing eastward, in a place distant from his home;
- The palm tree was a barren, devoid of foliage and fruits, and miraculously revived loaded with dates at the time of birth;
- When Jesus was born, idols are everywhere upside down and all the demons tried an unspeakable horror. Satan himself came around to realize the fact, but passing near the place where Jesus was born, could not notice anything, because the angels were tight circle around Mary to protect the newborn child, with his back touching the edge the sky and down the ends of the earth.
defense against an atrocious LIBEL
It speaks only of Sura 19:
27. Then took him from his people. Those said to her: "O Mary, what a strange thing hast thou done?
28. O sister of Aaron, your father was never bad, nor loose your mother. "
29. She pointed at him. And they said:" We need to talk with people who are still in the cradle baby? "
30. He said (the child):" I am the servant of God who gave me the book and made me a prophet.
31. I was also blessed wherever I am and he enjoined prayer and almsgiving, as long as I live,
32 and to be subservient to my mother, and has not made me arrogant nor rebellious.
33. Peace be with me the day I was born, the day of my death, and the day I am raised to life. Explanation
- Maria returns home after childbirth, and the reaction of his family is outraged to see her with a child without being sposata;
- L’intervento di Gesù è sbalorditivo: la sua è una confutazione indiretta, ma che rende giustizia all’innocenza della madre, così come Dio ne aveva dimostrato la rettitudine con una sua particolare provvidenza al momento del parto;
- Il prodigioso bambino si rivela subito come "servo" (‘Abd) e come "messaggero" (Rasul) di Dio.
III. IL PROFILO SPIRITUALE DI MARIA NEL CORANO
MARIA SEGNO (AYAT) PER L’UNIVERSO
Sono due i luoghi coranici in cui Maria è presentata come Ayat o "segno":
Sura 21:
91. Rammenta pure colei che preservò la sua verginità, si che She breathed in our spirit, and made her and her son a sign for the universe.
Sura 23:
50. We had also the son of Mary and his mother a sign, and gave them refuge on a quiet hill and irrigation sources. Explanation
- Ayat occurs 360 times in the Qur'an with different meanings, but with a common denominator that this is a sign of recognition given by God to take an intervention aimed to attract the faith or to promote well-being also temporal, as justice and peace among men. In the case of Mary, like Jesus, the word expresses and manifests the exceptional wisdom and omnipotence of God that is expressed, in terms of reality historically, in the special prerogatives given to Mary.
- These prerogatives are four
1. Mary's predestination
Sura 3:
9. O Mary, God has chosen you (istafaki) ... above the women of the universe
This phrase is placed in the mouths of angels conversing with her in the mihrab. Evidence of this predestination are:
- his descent from a privileged family;
- God cares for his inner life;
- its reception in the Temple, despite being a woman;
- its reliance on Zechariah;
- the provision of food by the angels, and his familiarity with them;
- support for her childbirth;
- Defence of his innocence by slander;
- the reserve for you and Jesus a pleasant hill to spend the last days.
2. Purification of Mary
Sura 3:
42. O Mary, God has chosen you and made you pure and above the women of the universe
The term used is "Tahhara" which means: to cleanse, purify, disinfect by:
- legal spot, to be disappearing with an offering ritual
- stain physiological phenomenon resulting from the regular rules, or simply to satisfy sexual needs natural
- religious spot, caused by the idolatrous worship, attendance at the unbelievers and the wicked, etc.
- spot moral caused by foul obscenities and actions etc..
The application to Mary is to be understood not only in the physiological sense, as the absence of any bodily contact and permanence of virginity, but especially in the religious sense because they radiate the spirit of God so as to prevent the inner light in her every spot idolatry and moral sense, because God will rectify the will and the other powers against evil inclination, so as to make example of honesty and righteousness.
- To describe this state of Mary, the Qur'an does not use the term "Qiddisa" = holy, but the word "Siddiqua" which means: a believer, just, faithful, virtuous, synonymous, then "Salih", good, holy and just. Says Sura 5:
75. The Messiah, son of Mary, is nothing more than an apostle, preceded by the other apostles, and his mother was a Siddiqua.
- What is purification? According to some commentators that are supported by a Hadith reported to Muhammad, Jesus and Mary have only been preserved from the "Touch of Satan" at the time of their birth. According to this Hadith every newborn, upon leaving the womb, it emits a scream for Satan touches him with a finger, compresses it once or twice, hit him with a dart. In the case of Jesus and Mary, the shot went to satanic empty because instead of hitting their person, hit the veil that protected them. Some Catholic authors, read this event the exemption of Mary from original sin (Roschini) shall receive an echo of the Catholic dogma of the Immaculate Conception (Haddad).
3. Mary's motherhood
According to the Qur'an, Mary's motherhood is motherhood:
- true: Jesus is said to have 23 times the "son of Mary";
- physical: that is, with true conception (19.22); delivery Real (19.23) and maternal care for her son (19:27);
- virginal:
a) virginity before the birth, Jesus is called "son of Mary" without reference to the father (3.41, 19, 20), Mary is described as segregated from the world, physically Virgin at the Annunciation and the formation of Jesus in her womb, is compared by the Koran to the creation of Adam (3.59, 21.91, 3.47);
b) virginity in childbirth, although it appears from the Koran, many commentators interpret the pain Maria pain in childbirth as a moral and not physical, implicitly affirming the virgin birth;
c) virginity after giving birth: it is clearly stated, but can be inferred by convergent evidence Koran: hermeneutic silence around a husband; the eminent quality moral and noble state of mind of Mary, who suggests that she is not never acted against the habits of modesty, privacy and jealous guardian of her virginity, several times enhanced by the Koran;
- not divine, for the simple fact that Jesus is not God The Koran absolutely deny this possibility, which denies the existence of the Trinity, always affirming the absolute uniqueness of the person of God:
Sura 6:
101. Creator of heaven and new earth, as it might have a child, unless it has Sahiba (Partner) and if he alone has created all things?
Sura 4:
171. O People of the Book, do not exaggerate in your religion, nor say, about God, if not the truth. Certainly the Messiah, Jesus son of Mary, the apostle of God, His Word, which he cast into Mary, and his Spirit. So believe in God and His apostles, and say three! Stop it, will certainly be better for you. God is the only one. Far from his glory that he has a son! To him belong all things in heaven and on earth, and God just for pimp!.
4. The supreme dignity of Mary
The Qur'an recognizes the supreme dignity of Mary, already expressed in the verse mentioned in Sura 3:
42. "O Mary, God has chosen you and made you pure and above the women of the universe (Alamin).
- The fact that God chooses, it is already an element of great dignity;
- "above the women of the universe" highlights over the election of Mary tutte le donne. Il termine "Alamin" ha senso collettivo e designa tutti quanti gli esseri creati: angeli, ginn, uomini, animali, vegetali e minerali. La dignità di Maria è perciò suprema, nel senso che tra le donne nessuna le è superiore, nemmeno Fatima, la figlia del Profeta, né le sue mogli compresa Khadigia;
- La dignità di Maria deriva dalla dignità di Gesù, al quale è intimamente unita. Nel Corano Maria è menzionata 11 volte da sola, ma ben 23 volte in unione con Gesù che è detto: "Cristo figlio di Maria" (5), "Gesù figlio di Maria (13), "Cristo Gesù figlio di Maria (3). Il Corano vede perciò Maria in stretta relazione col figlio e, sempre in relazione he is described as the mother of a "famous person", "a prophet", "an apostle" and so on. Jesus and, therefore, the fundamental reason of the greatness of Mary
- The Koran seems to have all the elements to make a cult of Mary, cult of veneration, invocation, and above all to imitate, as the Mother of Jesus is presented as a "sign "and a" model "of the believer.
MARIA MODEL (MATHAL) OF BELIEVERS
The Koranic text that interests us is the verse 12 of Sura 66, preceded by similar 10 and 11:
10. God proposed as an example to those who believe the wife of Noah and Lot's wife, who were subjected to two of our good servants, but they betrayed them, and they could not do anything for them before God that they have been told: "Enter the Fire with those who enter it."
11. God also provides for example for those who believe the wife of Pharaoh when she said: "My Lord, edify me with you, a home in heaven, save me from Pharaoh and his work, and deliver me from the unjust people."
12. And Mary, daughter of Imran, who guarded her virginity, so we blowin 'in her womb of our spirit, and she believed in the words of her Lord and His Books, and was one of the obedient.
- "Mathal" often used with different meanings in the Qur'an such as: example - comparison example - similarity example - the parable, example - warning, example - model. In verse 10, it should be interpreted as "warning" in regard to the justice of God who punishes and torments (2.211 and 2.165). In verses 11 and 12, but has the meaning of "model" of faith to follow and imitate.
- Verse 12 mentions the quality of Mary to imitate: virginity, devotion to God, faith authentically Muslim. In the rest of the Qur'an are still exalted faith in God (66.12), the unlimited trust in divine providence (19.18), the surrender to his divine will (3.47), the instinctive appeal to God the Merciful (3 , 37), devotion (66.12), the integrity of morals (5.75), the virginal pudore (21,91); il raccoglimento (19,17); lo spirito di preghiera (3,43); il digiuno (19,26). Da tutto questo si desume che Maria è un perfetto modello del musulmano credente:
1. Maria modello di fede
- Essere credente, significa essere "Muslim" cioè "avere fede in Dio": credere a Lui e in Lui, al suo messaggio salvifico, trasmesso dai suoi inviati:
a) Maria prestò fede alla parola del Signore, aderendo interiormente a Dio senza indecisione o esitazione ma con fermezza, riconoscendo la veracità di Dio e delle verità da Lui rivelate;
b) Maria mantenne per tutta la vita questa fede, accogliendo nella mente e nella volontà tutto quello che Dio si era deigned to share with man throughout the history of salvation and in the sacred books;
c) Mary dressed her in all of the Muslim faith: complete submission to the sovereign power of God's unconditional gift of self, total surrender of his person, body and soul to him to implement his designs.
2. Mary, model of religiosity
The Sura 5 proclaims:
110. O Jesus, son of Mary, remember My favor unto thee and to thy mother.
- The appeal to divine benevolence is often done by the Koran as a collective: the men (35.3), the children of Israel (2.47), the followers of the Prophet (5.7). In individual terms, it is done only Jesus and Mary.
- Maria has fully paid to the gratuitous love of God, showing himself always religious and devoted to him. Perfect expressions of this religion are:
a) was devoted to God before his birth and newborn, God gave her special care;
b) lived and remained always in the presence of God and his everlasting memory, making This is a program of life and the main occupation of his day;
c) lived in prayer, following the recommendation of the angels: "O Mary, be devout towards thy Lord, prostrate and bow with those who bow" (3.43 )
- the fast that Muhammad advised her: "When you see some man say, I voted the Most Merciful and will not speak to fast today with no man "(16:26).
3. Mary, model of the Muslim woman
Fascinated by the virginity of Mary, Muhammad had the delicacy of her move in saturated atmosphere of shame, castigatezza, confidentiality, seeing in her the perfect model of the ideal Muslim woman must:
- live in accord and harmony in her house (33.23);
- dwell in secluded places ( 33.35);
- does not appear in public if not veiled or covered their cloaks (33.39) while it can freely converse with their families (33.54);
- avoid familiarity with strangers and talk to them only through a screen or curtain (33.53).
4. Mary is not only a creature and a goddess
The Quran says that Mary is a human being, Jesus' mother and not mother of God and therefore devoid of any evidence that might tie in somehow unique and inaccessible to the gods (61).
IV. MARY IN ISLAMIC TRADITION
Islamic tradition, took no alterations since the Koran on Mary, while trying to clarify, supplement and explain it. The commentators of the Qur'an
commentators seek to complement the information on the life of Mary, also drawing on Christian sources, both Vangeli canonici che libri apocrifi. Il grande commentatore coranico Tafani (+923) dedica, per esempio, una bellissima pagina ricca di poesia al dialogo tra Maria e Giuseppe, ne momento in cui questi si accorge che Maria è Madre. Altri commentatori aggiungono via via la Fuga in Egitto, le Nozze di Cana, l’Apparizione del Figlio a Maria dopo la sua "elevazione" al cielo e non tralasciano nemmeno di parlare della morte di Maria, avvenuta esattamente otto anni dopo l’Elevazione di Gesù, all’età di 51 anni.
Tutti i commentatori aggiungono i dettagli più inverosimili alla vita di Maria, convinti come sono della grandiosa figura di Lei, così come risulta dal Corano.
I TEOLOGI MUSULMANI
1. They point out the privileges and virtues of Mary. The theologian Baidawi (+ 1291) formula, for example, became a classic list of the privileges granted by God to Mary
- She was accepted to Temple service while being female;
- was preserved from the impurity of the other women;
- Fu Wizard on the right path;
- family conversations with angels;
- was a virgin mother;
- was justified by his newborn son, the infamous accusation of the Jews;
- became a sign for creation;
- It 's model woman.
2. Theologians also discuss the role of Mary that is on what place she occupies in the hierarchy of beings and whether it is a prophetess.
a) Some place in the hierarchy of beings, everyone considers Mary the most worthy of all women and first of all creatures. Two currents, however, order in this way the hierarchy of women
Khadigia - Aisha - Fatima - Mary Mary
- Khadigia - Aisha - Fatima.
Other theologians say that Mary, as well as being the first woman, is also considered the "Queen of Heaven."
b) are not uniform opinions on Mary's role as a prophet. It is generally believed that Mary is a "prophetess" (Nabiya) to which God has spoken, but not a "mass" (Rasul), since there has been "sent" to any people in particular.
ANTONIO GRASSO
from the magazine "Laos," Superior Institute of Religious Sciences "San Luca" di Catania - No. 2 / 2002
http://www.rocciadibelpasso.it/marianelcorano.htm
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