HAZRAT MARIAM’S (AS)

Of all the women mentioned in the Quran, only Mariam `alayha assalam (peace be upon her) is mentioned by name repeatedly. An entire chapter is named after her. She has been chosen above all other women in the world1 and in Paradise.2 Mariam is honored worldwide for her virtue, for her courage and conviction in the face of great tribulation and is Islam’s ideal of womanhood. It is necessary for both women and men to reflect upon lessons from her life. In this series, we will look at Mariam’s role in seeking knowledge, her spirituality, her concern and contribution to the da`wah of Islam, her mother and her own motherhood, her character, and finally some general lessons that we take from her story in the Quran. May Allah help our sisters to become like Mariam (as) and help our brothers to encourage the development of sisters who want to be like Mariam. Honoured Student of Knowledge Mariam was an honored student of knowledge. Allah subhanahu wa ta`ala (exalted is He) says about her, “He made her grow in a good manner and put her under the care of Zakariya. Every time he entered al-Mihrab to visit her…” (3: 37). Al-Qurtubi explains in histafsir that the word kaffala means more than guardianship. Rather, Zakariya (as) and the scholars of deen would teach her the revelation of Allah (swt) in the masjid when she was young. The scholars would even compete to teach her, as she was a bright student and she was also the first female to be taught in the masjid. As she grew older, they made a separate room for her described as al-Mihrab. Sheikh Abdel Kareem Zaidan explains that al-Mihrab is a special room or an elevated place. Tafsir al-Qaasimi mentions the opinion that al-Mihrab is the best and most honored place to sit in a gathering, and as such, al-Mihrab is the most honored place in the masjid. Thus, Mariam was an honored student, taught by a prophet and the scholars of deen. There are many opinions describing why, but it suffices for us here to say, the best woman who walked this earth, in her young years, was someone who studied her religion, someone who had a connection with the revelation, and someone who impressed even her teachers. Many times sisters are discouraged from pursuing studies that would be beneficial for themselves and the Muslim community. They are told that their greatest role in life is their role as wife and mother, so they shouldn’t focus so much on their Islamic education. There is an inherent contradiction in this viewpoint. While these roles are extremely significant, other opinions provide a more comprehensive approach to the “most important role.” Dr. Jamal Badawi’s “Gender Equity in Islam” discusses the spiritual equality of both women and men, and what is deemed “the best” according to the Quran: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Qur’an, 49:13) These verses point to the role that both women and men play as devout servants of Allah. This may take different forms at different stages in life. I tend to lean toward this semantic approach in understanding what is the best role for a Muslim woman because it covers her entire lifespan, and includes women who never were able to get married or have children. It concretely describes her goal as seeking Allah’s pleasure, while her contributions to her family are a means of achieving her goal. Also, scholars who use the former semantic approach of emphasizing a woman’s role as a wife and mother, equally stress the importance of our sisters’ education. Therefore, it puzzles me when the excuse of the woman’s family obligations is used to completely neglect her Islamic education and development. An Ideal Example of Motherhood We see in the life of Mariam the pinnacle of motherhood and womanhood. Before she was a mother, she was a student – and an exceptional student at that. Before mothers can give good tarbiya, they have to receive it. And talab al-`ilm (seeking knowledge) is a crucial component of a balanced tarbiya. The community only grows stronger when our sisters are educated. In the words of El Hajj Malik Ash-Shabazz (Malcom X), “Educate a man and you educate one person; educate a woman and you educate and liberate an entire generation!” We also notice that the best of men in her time, Zakariya (as) and the religious leadership of the masjid, took time to teach her. May Allah (swt) multiply the reward for the scholars of our time who continue this legacy of teaching sisters. While there are those who refuse to teach women completely, this does not reflect the attitude of Zakariya (as) and the scholarship of his time, nor the sunnah of the Prophet ﷺ. Mariam’s Spiritual Journey Our second lesson: Mariam (as) had a deep spiritual relationship with Allah (subhanahu wa ta`ala - exalted is He). We see in her example how a mind, body, and soul can be spiritually dedicated to Him. As we examine these elements, we also see how Allah (swt) rewards and honors her. As such, Mariam’s spiritual journey reveals significant spiritual pillars for those who seek to be rewarded and honored by Allah (swt). 1. Tawakkul during Tribulations From her younger years as a student to her trials later on in life, we witness Mariam (as) in a constant state of tawakkul (trust in Allah). From hiding the test of her pregnancy, to delivering `Isa (as) on her own, to keeping silent while her infant (who according to at-Tabari was just forty days old) spoke to defend her honor, we feel her powerful dependence on Allah (swt) revealed. We also learn that there are some tests, where one may find no available human support for the struggle to do that which is right, which is closer to piety. In this scenario, Mariam provides us with a glimpse into the power of trusting Allah (swt). `Isa (as) speaking from the cradle was an amazing and unexpected blessing for Mariam, relieving her of the trial that she had endured, providing proof of her innocence: “Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” He [Isa] said: “Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet. And He has made me blessed wherever I be…” (Qur’an, 19:29-31) Subhan’Al­­­­lah, in the lives of the righteous, many times mu’jizaat (miracles to Prophets) and kiramaat (miracles to non-Prophets), are granted during a period of trial, where the struggle to stay steadfast was rewarded with the relief that only Allah (swt) brings. And yet we also take from Mariam’s case that her devotion is not only rewarded with relief, but also with success. Today, she is the most honored woman in human history, and she is the greatest woman in al-Akhirah (the Hereafter). Subhan’Allah, one can only begin to imagine what her heart endured for the sake of Allah (swt). Her story is a shining example of the promise: إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ “Truly the end is for the God-Conscious.” (Qur’an, 11:49) 2. Solitude with Allah Her spirituality is also embodied in her khalwa (solitude) with Allah (swt). Like her mother and father, she was a devout worshiper who always sought to increase her closeness to her Lord. Allah described that He فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ “…accepted her with a goodly acceptance…” (Qur’an, 3:37) Ibn Ashur comments that this is His acceptance of her service to Bayt Al-Maqdis, which is something no other woman was legally granted permission to do before her. He also mentions that the word mihrab comes from the word harb, meaning war. Thus the mihrabwas understood as a place where one worships in solitude, waging war against the temptations and whispers of Shaytan. It is a place of introspection, reflection, prayer, learning and du`a’ (supplication). While the masajid we have today are also a place for these things, how often do we really go there to make i’tikaaf (spiritual seclusion)? Sisters, i’tikaaf is for us as well. And alhamdulillah (all praise is due to Allah) in America, the masajid are more female-friendly and stay open. When your iman (faith) needs a boost, remember Mariam, and try to pray Fajr in the masjid, stay a few hours and experience the sweetness of khalwa with Allah (swt). For those who are able to in their homes, also consider creating a musalah area that is only used the way one uses amasjid: a place for prayer, dhikr (remembrance), studying the Qur’an and other beneficial readings, tafakkur (deep contemplation), etc. Sometimes when the heart aches, one reaches for unhealthy distractions and the pain goes away temporarily. When the distraction is gone, the pain returns because our hearts are actually thirsty for being with Allah (swt), and the thirst was not quenched by the distractions. Rather, the thirst grew stronger and the pain increased. In Mariam we see how training the self to have khalwawith Allah (swt) helps the heart to endure and stay strong. We also see how having a special space allotted for this solitude can serve one well on the spiritual journey. 3. Appreciating Allah’s Divine Attributes Mariam (as) also reflected an appreciation for the Attributes of Allah (swt). Her expression of iman is very practical. Allah (swt) says: كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللّهِ إنَّ اللّهَ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ “Every time he (Zakariyah) entered al-Mihrab to (visit) her, he found her supplied with sustenance. He said, “Oh Mariam, from where have you gotten this?” She said, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” (Qur’an, 3:37) The scholars differ over whether the part of the verse, “Verily, Allah provides sustenance to whom He wills without limit,” is also from what Mariam said or if it is a new sentence in which Allah (swt) is addressing the Prophet Muhammad ﷺ. Imam Al Aloosi adds that the former opinion is the more correct one. At least five different books of tafsir mention a hadith of the Prophet Muhammad ﷺ where he is with Fatima, and she brings him a full pot of meat and bread, at a time when there was very little food in the house. When he asks her from where she had gotten this food, she replies, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” At this response, the Prophet ﷺ praises Fatima and says, “Alhamdulilah for He who made you like the best woman of Bani Isra’el (Mariam)!” (Narrated from Abu Ya ‘la) The amazing point to take from Mariam’s response to Zakariyah (as), is that as she recognized Allah (swt)’s ultimate power and control over her sustenance, she also inspired a prophet! When the Prophet Zakariyah hears her response he supplicates to Allah asking for a son. The verse starts with “hunaalika”—he makes du`a’ on the spot! 3_38 “In that same place, Zachariah prayed unto his Sustainer, saying: “O my Sustainer! Bestow upon me [too], out of Your grace, the gift of goodly offspring; for You, indeed, hear all prayers.”(Qur’an, 3:38) If Ar-Razzaq (the Supreme Provider) can provide Mariam with the fruits of the summer at winter time and the fruits of the winter at summer time (Tafsir Ibn Kathir), He can also provide Zakariyah (as), a very old man, with a son. How many times are we asked about our provisions and possessions, and how often do our answers reflect our deep belief that they are ultimately blessings given to us from Allah (swt)? How beautiful that such a wise answer would give others renewed hope in Allah (swt) in receiving those things they desire and hold dear! From Mariam we appreciate how a genuine personal example in knowing Allah (swt) is a potent da`wah (invitation), such that even a Prophet would benefit from it. 4. Submission in Prayer Allah (swt) also commands Mariam toward developing her relationship with Him: 3_43“Oh Mariam, submit yourself with obedience to your Lord and prostrate yourself and bow down along with the Raki’een (those who bow down).” (Qur’an, 3:43) In this command for Mariam to observe prayer, Allah (swt) mentions the parts of the prayer rather than simply the command to pray, and mentions the sujood (prostration) before the ruku’ (bowing). Imam Al-Alusi explains that some scholars believed in the precedence of sujood over ruku’ in the verse, as sujood is the most important cornerstone of the prayer, and it is the most humble human position, as well as the point at which the Muslim is closest to Him. Both ruku’ and sujood are symbolic of one’s physical submission to the Creator. The spiritual relationship is not just an act of the heart, but also one of the limbs. Also, this verse is an evidence for the fact that prayer did not start with the Prophet Muhammad ﷺ. Rather, it was the practice of all the Prophets and righteous people in our history. As Allah (swt) called on Mariam to draw close to Him in prayer, He describes her response: وَكَانَتْ مِنَ الْقَانِتِينَ “…she was of the Qaniteen (obedient).” (Qur’an, 66:12) 5. Responding to the Mention of Allah (swt) Can you imagine the state of Mariam’s heart when she was informed by the angels that Allah (swt) has addressed her by name and commanded her by name to pray to Him? What about the condition of our hearts as Allah (swt) also addresses us as a group by name to do the same! يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ “Oh you who believe! Seek help through patience and prayer.” (Qur’an, 2:153) Any time we see a verse start with “Oh you who believe!” we should check our hearts as these verses are calling us out by name, the Ummah of the Prophet Muhammad ﷺ. Will it be recorded in our book of deeds that we were of the Qaniteen (those obedient to Allah)? It is interesting to note that we always benefit in multiple ways when we obey the commands of Allah (swt). In prayer, we find a place of help. Stress is relieved. Sins are prevented. Iman is tasted. Du`a’ are answered. Hearts are softened. Forgiveness is granted… How Merciful is the One who obligated goodness and benefit on us?! How do we feel when we remember that this obligation was given to us in the Heavens. And in the Heavens, in a very special space, in a conversation between only the Prophet Muhammad ﷺ and Allah, we were mentioned as well! And this moment of mention, is itself mentioned every time we pray and sit for the tashaahud, as we say “Wa salaamu alayna ala ibaadullah as-Saliheen!” (And peace be upon us, the righteous servants of Allah!) Perhaps we can compare our hearts to another great woman of Paradise, Khadijah (ra) whose name was also mentioned by Allah (swt). We see in her response, a heart that wants to be mentioned by Allah (swt), and thereafter is overflowing towards Him. One day, Jibril came down and told the Prophet Muhammad ﷺ to convey the peace and blessings of Allah to Khadija. Hearing this, Khadijah (ra) exclaimed, “Did Allah mention my name, Oh Prophet of Allah?!” When the Prophet ﷺ said yes, she was so elated that she said, “And unto Allah be all the blessings and peace!” (Bukhari) Subhan’Allah, what would we do, how far would we go, just to have our Creator mention our specific names and say He is pleased with us? The way He mentioned Mariam (as), and Khadijah (ra), we too can be mentioned by Him! We know from the famous hadith qudsi, Allah (swt) Himself says as related by the Prophet ﷺ: “I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in a gathering, I make mention of him in a gathering greater than it.” (Bukhari) One of the ways we can have our names mentioned by Allah (swt) is through dhikr(remembrance), as well as by joining study circles and gatherings where His name is being mentioned. Abu Hurairah and Abu Sa`id Al-Khudri (may Allah be pleased with them) reported: The Messenger of Allah ﷺ said, “When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah’s) mercy envelops them, tranquility descends upon them and Allah makes a mention of them before those who are near Him.” [Muslim]. Abu Hurairah also reported from the Prophet ﷺ a conversation that happens between the angels and Allah (swt) when people gather to remember Him and ask His forgiveness. For these people, Allah (swt) says, “I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.” One of the angels says, “Our Lord, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.” He says, “I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate’.” [Al-Bukhari and Muslim]. Sometimes we forego the opportunity to sit in a halaqa (study-circle) or lecture thinking the information may not be new, but we forget that such a gathering is what the angels search for so they may join and tell our Creator what was said, and the names of those who listened. Such a gathering would be the reason for Allah (swt) Himself to mention our names and forgive us! When I ask myself, “What would Mariam do in her spiritual relationship with Allah (swt)?” there is so much to reflect on and take lessons from. She persevered in her trials armed with tawakkul. She enjoyed khalwa (solitude) with Allah (swt) in the masjid for different types of ibadah. She appreciated the Attributes of Allah (swt) such that her imanilluminated the hopes of her teacher, a Prophet. She was steadfast in her prayers and obedient to Allah’s commands. She did those things that allowed her name to be mentioned by the Only One Whose mention is truly worth striving for. May Allah (swt) enable us to benefit from her mention in the Qur’an such that we too would be mentioned by Him. May we seek the enjoyment of khalwa, ibadah, salah, andtawakkul. May Allah inspire us to turn towards Him, on the spot, with a renewed sense of hope as Prophet Zakariyah (as) did. May we be recorded with Mariam (as) and the Qaniteen. Ameen. Mariam Gave Herself to the Da`wah When we think about Mariam (alayha sallatu wa sallam - may Allah send His peace and blessings on her), how often do we associate her role with the da`wah of Islam? Do we realize how much she cared about her people being receptive to guidance, coming to the truth? Do we realize how much of herself she gave so that Islam would spread? Do we recognize that we can extract lessons from her as a Daiyah (Islamic worker/caller)? Would it surprise you to know that there has been a historical debate amongst the scholars on whether or not Mariam (as) was a nabiyah (female Prophet), as she was someone who received revelation directly through Jibreel? I actually tend to agree with the opinion that she was not a nabiyah, though she may share with the prophets a similar status in righteousness. Yet, I bring this question forth for a purpose: it’s easier to admit to ourselves, that we really do not know Mariam (as) and the role she played in the da`wah of Islam, as much as we’d like to think we do. As da`wah is something many of us may be involved in, her story and example, especially in the 21st century, is one we cannot do without. While this article will not do justice to the subject, we will focus on just a few significant lessons that Mariam (as) provides for the Islamic worker. 1. Da`wah’s first step: Developing the God-consciousness of the listener When the Angel Jibreel first appears before her in the form of a man, while she is alone, she states: 19_18 “I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah.” (Qur’an, 19:18) Imam Az-Zamakhshari mentions that as she was turning to Allah, she was also hoping that her act would encourage this stranger to turn to Him too. At-Tantawi’s tafsir adds that the reason Mariam calls specifically on Allah (subhanahu wa ta`ala – exhalted is He) as Ar-Rahman is to effect hope in this stranger, whom she believed to be transgressing, such that they would go back and abstain from any evil they had initially set out to do.Let our community activists remember from Mariam (as), the importance and even precedence of giving those who seem intent on sinning hope in the Mercy of Allah (swt). It is interesting to note that in the story of Mariam and `Isa (as) in Surah Mariam, Allah (swt) is constantly being referred to by His blessed name, Ar-Rahman. Surah Mariam also tells of the plights of other prophets including Ibrahim, Musa, and Idrees (`alayhim as-salaam). A lesson in da`wah that we can take from this is while the path of teaching has struggle, we must also remember the Most Merciful is He who eases that path. She tells Jibreel, “If you are God-fearing,” as only a God-fearing person would follow orders and prohibitions. This is expressed in a seemingly incomplete conditional sentence. While the condition of being God-fearing is mentioned, the response to the condition (known as ‘jawab ash-shart’) is missing. Some mufassireen postulated what the missing response would be, all of them similar in meaning to “If you are God-fearing, you would get away from me or leave me alone.” Yet at-Tantawi’s tafsir mentions something more comprehensive than that. The response is missing because it applies in a general way to all bad things that could come into someone’s mind. So basically, if you are God-fearing, you would seek to abstain from all that which is the wrong, and do the right thing. Imam Ar-Razi states that the stranger would not be able to benefit from her seeking refuge from him, unless he was God-fearing. So in this statement, is a du`a’for herself related to a reminder to him of her reliance on Allah, as well as an implicit command for him to fear Allah and act accordingly. Later scholars would say in this statement is an evidence that,only a person who has taqwa can benefit from commands and prohibitions. So for the one who calls to Allah, they should call first to taqwa, first to developing a relationship with Allah, and then to the dos and don’ts of Islam. Da`wah through personal example and whole-hearted concern When she reached a stage where she feared her pregnancy would show, she went away, to a place referred to as “makaanan qaseeyyaa”—that is a place far away, distant, remote. We have to imagine that she spent time in this place all by herself—living for months with this secret that she could tell no one about. While some tafasir say that Mariam’s sister, the wife of Zakariyyah, knew about her pregnancy as she was pregnant with Yahya at the time, other tafasir reject this notion, as the evidence for this is not sound on a number of levels (Tafsir Ibn Kathir). Also, to keep in mind that she would not have been delivering her child all by herself if her family knew. So, put yourself as a sister in her shoes. How alone would you feel to have to run away to a remote place, not able to confide in anyone? In these times, she relied on Allah (swt) Himself, and she delivered her baby by herself. Mothers who have experienced delivery could never imagine experiencing this event completely alone. In this state, she exclaims: 19_23“I wish I had died before this and was in oblivion, forgotten.” (Qur’an, 19:23) Yet, this is not because of the pain of delivery. Her statement “been a thing forgotten” is not referring to physical pain, but rather her reputation. Tafsir al-Qurtobi mentions that the word “nasyan” means something low and trivial such that it would be easily left behind, forgotten, lost without anyone caring or remembering. It is from this description that we know Mariam (as) was not wishing for death because of the pain of delivery. Sheikh at-Tantawi adds that whoever holds that opinion has a bad suspicion of Mariam (as) as her iman was greater than that. Rather she wanted to be “forgotten” for a greater purpose. She comes from the House of ‘Imran. Her brother-in-law is the Prophet Zakariyya, the father of Yahya. This means she represented the home of prophethood, of defining religion itself for her people. So she was worried, in this moment, that when she would appear before her people with a son, they would remember her position, and think badly about her deen (Tafsir ash-Shaukani) and thus the deen of Allah (swt).Subhan’Allah, she would rather have died than make Islam look bad. I need not list the ways in which this concept can be wholesale neglected in our community. Instead, let us focus inwardly and ask, how much do we really care about our role in the da`wah of Islam? Do we care enough for it to abandon the bad speech, manners, and characteristics we may have that really turns people off from learning more? Are we dedicated enough to seek personal change? Subhan’Allah, a brother from Tajikistan once told some other students (of a different background) who were badly misbehaving at al-Azhar, “If we behaved like you do in Russia, no one would accept Islam.” No one is exempt from the reflection needed to purify manners and character, not even students of al-Azhar. May Allah (swt) allow us to have the heart of Mariam (as) in caring for the da`wah of His deen. May Allah (swt) allow us to never be a fitna (trial) in the guidance of others.

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