Asil Asfour Essays (2586 words) - Islam, Religion, Theism

Asil Asfour Professor Spevack Introduction to Quran 17 December 2017 Final Exam: The Story of Mary (Maryam) The Issues that Pertain to Mary: The Quran dictates clear rules and Fiqh (law) concerning social issues, which influence the formation of social norms and principles that believers abide by (Dakake, 1785). Islamic rulings or expectations, known as Islam, are included in the three dimensions of Islam, which believers are expected to follow. The family is the foundation of Islamic society, and marriage is the foundation of family life (Dakake, 1785). The Quran states that Allah created all things in pairs (16:72; 43:12; 51:49) and that for each being Allah created a "mate" or "spouse" (zawj) (as cited in Dakake, 1785), which supports the concept that only Allah is One. Fiqh is concerned with practices that will uphold tranquility in Islamic societies. In the context of Mary, Allah had "Chosen thee and purified thee, and has chosen thee above the women of the worlds" (3:42). When reading the story of Mary, it becomes clear that she bore Jesus, but remained unmarried throughout her lifetime. If Allah considered her to b e an example to all Islamic women, why does she never satisfy her obligation to marry? It is common to find that Western Academia tends to support the notion that women are suppressed in Islam. In The Exegetical Traditions of Aisha written by Aisha Geissinger found that contemporary studies of prominent women within religious groups can achieve their status as a result of their connection to powerful or holy men (2004:2). In Islam, exegetical traditions construct "an ideal model of life for all Muslim women [is] based on quiet domesticity; modest comportment, indeed, invisibility through veiling . . . wifely obedience'" (Geissinger:2). Geissinger cites a claim made by Prophet Mohamed that supports the notion that women are intellectually deficient: " . . . I have not seen anyone more deficient in acl and faith than you [women]. A wise and judicious man could be led astray by one of you . . .'" (Rippin, 1988; as cited in Geissinger 2004:13). These ideas lead many to believe the notion that women in Islam are expected to be submissive to men, and are of lower status to m en due to their lack of power and intelligence. In surat Al-Imran (3:36), it writes, "God knows best what she bore, and the male is not like the female, and I have named her Mary, and I seek refuge for her in Thee, and for her progeny, from Satan the outcast.'" As mentioned in the Quranic commentary, many interpret this verse as connoting the superiority of the female, in that although Hannah (Anne), Mary's mother, was expecting a male, Allah chose to give her a female child (Nasr 2015:141). The surat continues by saying Allah "accepted her with a beautiful acceptance" (3:37), meaning that the apparent differences of male and females are irrelevant in the eyes of Allah. This idea goes against common ideology of women in Islam. The Quran is considered an integral whole and all its verses in each chapter (surah) are coherent and cohesive, but not linear. This means some of the scripture in the Quran is presented that is zanni al-dalalah (verses can be interpreted in multiple ways). In the story of Mary, Tafsir bi-l-riwaya is essential in understanding the purpose of multiple references of Mary being approached by jinn about bearing a child (3:45-47; 19:19-21). When analyzing these ayat chronologically, it seems as though Mary finding out that she will be have Jesus happens twice. An angel sent by Allah informs Mary that Allah is able to do all things (3:47). Similarly, Angel Gabriel is sent by Allah to present himself before Mary to inform her of the birth of Jesus (19:19). In both instances, Mary is in awe that she will be bearing a child without her engaging in acts of her being unchaste (3:47; 19:20). Why does this situation occur twice in the Quran? Why is Mary surprised in both instances? In addition to Mary being approached by jinn in multiple occasions, there are discrepancies in how many jinn approached her. In 3:45, the Quran says, "When the angels said, O Mary, truly God gives thee glad tidings of a