The Story of Maryam Bint Imran (Virgin Mary) Mother of Prophet Jesus (Isa) In Islam

BookRix

Lady Maryam Bint Imran or Virgin Mary (Arabic: مريم‎ Maryām), the mother of Jesus (Isa), is considered one of the most righteous women in the Islamic religion. She is mentioned more in the Quran than in the entire New Testament and is also the only woman mentioned by name in the Quran. According to the Quran, Prophet Jesus (Isa) was born miraculously by the will of God without a father. His mother is regarded as a chaste and virtuous woman and is said to have been a virgin. The Quran states clearly that Jesus was the result of a virgin birth, but that neither Mary nor her son were divine. In the Quran, no other woman is given more attention than Mary and the Quran states that Mary was chosen above all women:

Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee - chosen thee above the women of all nations. {Quran, sura 3 (Al Imran), ayah 42[4]}

The nineteenth chapter of the Quran, Maryam (sura) is named after her and is, to some extent, about her life. Of the Quran's 114 suras, she is among only eight people who have a chapter named after them. Mary is specifically mentioned in the Quran, alongside Asiya, as an exemplar for all righteous women. Mary plays an important role in Islamic culture and religious tradition, and verses from the Quran relating to Mary are frequently inscribed on the mihrab of various mosques, including in the Hagia Sophia.

Mary is one of the most honored figures in Muslim history, with the majority of Muslims viewing her as one of the most righteous women to have lived, and a minority viewing her as an actual female prophet. Muslim women look upon her as an example and are known to visit both Muslim and Christian shrines. Muslim tradition, like Christian, honors her memory at Matariyyah near Cairo, and in Jerusalem. Muslims also visit the Bath of Mary in Jerusalem, where Muslim tradition recounts Mary once bathed, and this location was visited at times by women, who were seeking a cure for barrenness. Some plants have also been named after Mary, such as Maryammiah, which, as tradition recounts, acquired its sweet scent when Mary wiped her forehead with its leaves. Another plant is Kaff Maryam (Anastatica), which was used by some Muslim women to help in pregnancy, and the water of this plant was given to women to drink while praying.

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Publisher
BookRix
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Published on
Jul 2, 2016
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Pages
20
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ISBN
9783739638713
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Features
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Language
English
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Genres
Fiction / Fantasy / General
Religion / General
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This content is DRM protected.
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Nabi Isa AS atau Nabi Jesus AS adalah nabi penting dalam agama Islam dan merupakan salah satu dari Ulul Azmi. Dalam kitab suci Al-Qur'an, ia disebut Isa bin Maryam atau Isa al-Masih. Ia diangkat menjadi nabi pada tahun 29 M dan ditugaskan berdakwah kepada Kaum Bani Israil di Palestina.

Namanya disebutkan sebanyak 25 kali di dalam Al-Quran. Cerita tentang Isa kemudian berlanjut dengan pengangkatannya sebagai utusan Allah SWT, penolakan oleh Bani Israil dan berakhir dengan pengangkatan dirinya ke surga.

Kata Isa ini diperkirakan berasal dari bahasa Aram, Eesho atau Eesaa.

Kemudian, ia diyakini mendapatkan gelar dari Allah SWT dengan sebutan Ruhullah dan Kalimatullah. Karena Nabi Isa AS dicipta dengan kalimat Allah "Jadilah!", maka terciptalah Nabi Isa AS, sedangkan gelar ruhullah artinya ruh dari Allah SWT karena Nabi Isa AS langsung diciptakan Allah SWT dengan meniupkan ruh kedalam rahim Maryam binti Imran (Virgin Mary).

Narasi Qur'an tentang kehidupan Nabi Isa AS dimulai dari kelahiran Maryam sebagai putri dari Imran, berlanjut dengan tumbuh kembangnya dalam asuhan Nabi Zakariya AS, serta kelahiran Nabi Yahya AS. Kemudian Al-Qur'an menceritakan keajaiban kelahiran Nabi Isa AS sebagai anak Siti Maryam tanpa ayah.

(Ingatlah), ketika Malaikat berkata: "Hai Maryam, seungguhnya Allah menggembirakan kamu (dengan kelahiran seorang putera yang diciptakan) dengan kalimat (yang datang) daripada-Nya, namanya Al Masih Isa putera Maryam, seorang terkemuka di dunia dan di akhirat dan termasuk orang-orang yang didekatkan (kepada Allah). (Ali 'Imran: 45)

Dikisahkan pula bahwa selama Nabi Isa AS berada didunia, ia tidak menikahi seorang wanita karena ia terlebih dahulu diangkat oleh Allah SWT kelangit. Akan tetapi, ada riwayat yang mengatakan bahwa Isa akan menikah dengan salah satu umat Nabi Muhammad SAW ketika ia turun dari langit, kejadian ini dikisahkan menjelang akhir zaman.

Ajaran Islam menganggap Nabi Isa AS atau Jesus AS hanya sebagai utusan Allah SWT saja. Kepercayaan yang menganggap Isa sebagai Allah atau Anak Allah, menurut Islam adalah perbuatan syirik (mengasosiasikan makhluk sama dengan Allah), dan dengan demikian dianggap sebagai suatu penolakan atas konsep Keesaan Tuhan (tauhid/pure monotheism).

Islam melihat Nabi Isa AS (Jesus AS) sebagai manusia biasa yang mengajarkan bahwa keselamatan datang dengan melalui kepatuhan manusia kepada kehendak Tuhan dan hanya dengan cara menyembah Allah SWT saja. Dengan demikian, Nabi Isa AS dalam ajaran Islam dianggap sebagai seorang muslim, begitu pula dengan semua nabi Islam. Islam dengan demikian menolak konsep trinitas dalam Ketuhanan Nasrani.

Kaum Muslim meyakini bahwa Nabi Isa AS adalah sebagai seorang nabi pendahulu Muhammad SAW, dan menyatakan bahwa setelah ia akan muncul seorang nabi terakhir, sebagai penutup dari para nabi utusan Tuhan. Hal ini berdasarkan dari ayat Al-Qur'an, di mana Isa menyatakan tentang seorang rasul yang akan muncul setelah dia, yang bernama Ahmad. Islam mengasosiasikan Ahmad sebagai Muhammad. Kaum muslim juga berpendapat bahwa bukti Nabi Isa AS telah memberitahukan tentang akan hadirnya seorang nabi terakhir yaitu Nabi Muhammad SAW ada di dalam kitabnya.

 Development carries the notion of enhancement of one’s capabilities and potentials.  It implies a forward movement from a given position to a position of greater achievement, opportunity and benefit.  In order to develop, individually or collectively, it is necessary to define the goals one wishes to achieve, factors that influence development, and the process of achieving the desired goals for development.  Each human being is born with some basic faculties.  How these faculties are molded depends on inherent capacities, nurturing environment and other external influences.

Islam places a great deal of emphasis on ‘self-development’ where an individual takes the responsibility for understanding the purpose of human life, and for shaping that life in the best possible manner, for one’s own benefit and the benefit of the society at large; Islam also provides comprehensive guidance to achieve this goal.

Human development consists of processes of growth and change that takes place from birth to the end of life.  The development process is externally influenced from sensory inputs through the organs, and it is internally self-propelled from things which happen within the human body and mind.  Our focus here is the development of the human mind, which takes place through sensory inputs and internal mental processes.  This development includes learning through the senses and cognition that occurs when learning is abstracted into knowledge for subsequent use.

Islam identifies two sources which play the roles of nurturing or corrupting human development.  Inspiration from divine guidance nurtures human development.  Not paying attention to divine guidance and succumbing to conspiracies, arising from within or externally from one’s environment, corrupts human development.

The average human being in the developed world battles sadness and worry on a daily basis.  While the majority of the world’s population confront extreme poverty, famine, conflict and despair those of us privileged to lead relatively easy lives must tackle fear, stress, and anxiety.  Why are those of us blessed with riches beyond compare immersed in loneliness and desperation?  We are living in a time of confusion, we try as we might, yet gathering material possessions can do nothing to mend broken hearts, and shattered souls.

Now, more than at any other time in human kind’s history, stress, anxiety, and psychological problems are taking a tremendous toll on the human condition.  Religious beliefs should afford a sense of comfort however; it seems that 21st century man has lost the ability to connect to God.  Pondering the meaning of life no longer overcomes a feeling of abandonment.  This desire to acquire material possessions, which in some way validates our reason for being, has become the balm that soothes our troubled souls.  Why is this so?

We have the best of everything readily available, yet the reality is we have nothing.  Nothing that comforts the soul.  Beautiful furnishings do not hold our hand in the darkest night.  The latest entertainment centre does not wipe our tears or soothe our furrowed brow.  Those of us living with pain and grief, or afflicted with hardship feel abandoned.  We feel rudderless on an open sea.  Huge waves threaten to engulf us at any given moment.  Our desires and debts stand at the apex and loom over us, like great avenging angels, and we search for comfort in addictions and self-destructive behaviour.

How do we step away from the precipice?  In Islam, the answer is remarkably simple.  We turn back to our Creator.  God knows what is best for His creation.  He has complete knowledge of the human psyche.  He knows of the pain, the despair, and the sadness.  God is whom we are reaching for in the darkness.  When we put God back on our agenda, the pain will subside.

“Verily, in the remembrance of God do hearts find rest.” (Quran 13:28)

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