Sūrah Maryam (Part 6)
Part 6 of observations on the structuring, organization and coherence of Sūrah Maryam
Last week we continued our observations on Sūrah Maryam (Mary, mother of Jesus). Remember, our work has already been published and is available for purchase, so please consider supporting our teachers and institution if you’ve benefitted from this blog.
We ended the previous post concluding the analysis of Section [C] - Our Forefathers in Faith. This week we’ll begin our study of Section [B’] - Path to Salvation
Section [B’] - Path to Salvation
The penultimate Section focuses on our method of salvation in the Hereafter, and the choices we have in obtaining it. We can choose to take the path of misguidance, or we can choose guidance and obedience to Allah ﷻ and reap the benefits. When the contents of Section [B’] are organized, it appears to form a simple ring structure:
Summarized another way, it appears as so:
Connections
[B3/B3’] - The ring begins and ends with two very contrasting groups. The first leave off prayer and choose to follow their desires while the latter are described as obedient to the commands of Allah ﷻ. Unlike the disbelievers, the believer will “worship Him” and will be perseverant with their acts of worship.
[B4/B4’] - These two parts give a summarized view of one who is primed for salvation and reward on the Day of Judgment. It is a combination of outward actions and internal recognition of Allah ﷻ in all one does.
[B5] - The center describes the incredible reward in store for those who embody the aforementioned qualities. Choose guidance over misguidance, act accordingly, and Paradise will be your reward by Allah’s mercy and permission.
Integrative Coherence of Section [B’]
Though a relatively short section, Section [B’] has many anchors which relate it back to the surrounding context.
Allah ﷻ described the ones who call Christ a god saying, “Then the factions differed from among them (fakhtalafa al-aḥzābu min bayni-him)...,” which is very similar to the Arabic of how this Section began, “But there came after them successors (fakhalafa min baʿdi-him khalfun)...” drawing a possible connection between these two groups.
In the previous section, Ismāʿīl is described as, “true to his promise (ṣādiqal waʿdi),” which ties into the “promise (waʿd)” of Paradise which Allah ﷻ “promised (waʿada)” for the believers. If Ismāʿīl fulfilled his promise, what could possibly be said of the word of Allah ﷻ other than that it is “sure to come”?
For the fourth and final time in this sūrah, we find usage of a derivative of “salām.” It has been used to describe Yaḥyā and ʿĪsā in their birth, death and afterlife, and Ibrāhīm used it to say goodbye to his father. Here we see its culmination as it is used to describe Paradise, the place free of all faults and deficiencies (salāmā).
We find another connection to Paradise in the usage of “morning and afternoon (bukratan waʿashiyyā).” Earlier in the sūrah, Zakariyyā signaled to his people to “exalt [Allah] in the morning and afternoon (bukratan waʿashiyyā),” and here we are informed that the inhabitants of Paradise will “have their provisions therein, morning and afternoon (bukratan waʿashiyyā),” which gives us a possible link to the reward for praising Allah ﷻ in this life.
Again in this sūrah, we find a reference to inheritance. Earlier Zakariyyā prayed for a child to inherit from him (yarithunī wayarithu min āli Yaʿqūba). Later, Allah ﷻ tells us that He is the One “who will inherit the earth and whoever is on it (Innā narithu al-arḍa waman ʿalay-hā).” In this Section though, we are told of the best inheritance for a believer. The previous two references speak of a worldly inheritance, but Allah ﷻ then tells us, “That is Paradise, which We give as inheritance to those of Our servants who were conscious [of Allah] (tilka al-jannatu al-latī nūrithu min ʿibādinā man kāna taqiyyā).”
Next is an interesting connection between Maryam giving birth and a description of Allah ﷻ. When Maryam was in the worst moments of childbirth she cried out that she wished she was “long forgotten (nasyan mansiyā).” Using the same verbal root, in this Section, Angel Jibrīl says that “your Master has never been forgetful (nasiyā).” This gives us a possible correlation between being in a desperate situation and not being “forgotten” by Allah ﷻ. Interestingly, in the āyah immediately after her cry for help, Maryam is given miraculous help from an untold source. Maybe it is the same one who spoke these words here.1
The final example has to do with names. After Zakariyyā’s prayer he was given the good news of a child named Yaḥyā which Allah ﷻ had “not assigned to any before [this] name (samiyā).” In this Section, Jibrīl asks, “Do you know of any, for Him, similarity (samiyā)?” While there were none named Yaḥyā “before” his birth, there are certainly those with his name now. But the same is not true of Allah ﷻ. None have, nor will, be called Allah ﷻ except the One, True God.
And thus ends our analysis of Section [B’]!
Next week we’ll begin our observations of Section [A’] - Denying the True Reality!
والله أعلم - And Allah knows best
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The identity of this speaker is revealed to indeed be Jibrīl in Sūrah Āl ʿImrān, but the fact Allah ﷻ chose not to reveal that here may contribute to the message that is meant to be delivered in this sūrah as opposed to another one.