NORMAL MISCONCEPTIONS

The phrase Easa Ibn-e-Maryam is mistranslated as Easa son of Maryam and Al-Maseh Ibn-e-Maryam is mistranslated as Maseh son of Maryam; the both of which are wrong interpretations. It’s also assumed that Maseh is the title of Nabiy Easa. Let’s discuss both of these important phrases as per Quran, along with keywords such as Ibn as defined by Quran.

The word IBN (ابْنَ)

The word Ibn is normally mistranslated as son or child but the word is basically used in Quran in the meaning of building or making or laying the foundation for something or working in alignment with someone, for instance as used as in Ayah 66:11 “…said my rab, Ban for me a Baitan in Jannat…” Here the meanings are used in the meaning of making or building or laying the foundations for. In the Ayahs 2:177 and 2:215, the phrase ‘Ibn-s Sabeel’ is used, which cannot be translated as sons or children of the Sabeel but in the meanings of making, building, constructing, laying the foundations of Sabeel- an exit out way or a path for those who really are in need of a way out, as an exit out, as well as to support those who are working as Ibn- building, laying the foundations for the Sabeel of Allah.

SIGNIFICANCE OF THE PHRASE IBN-E-MARYAM (ابْنِ مَرْيَمَ)

The phrase Ibn-e-Maryam, does not mean child or son of Maryam, as is normally mistranslated, but basically used in the meanings of the person/s who is laying the foundations for, building, constructing the same way as, and working in the footsteps of Maryam. Just like the phrase “Millat-e-Ibrahim (مِلَّةِ إِبْرَاهِيمَ)”, Which Allah asks us to follow and obey times and again in Quran, the phrase “Ibn-e-Maryam (ابْنِ مَرْيَمَ)” holds special significance in the eyes of Allah and as per Deen-e-Islam. Let’s discuss the following ayahs, 3:45-47 & 5:110.

Ayah 3:45-47, When the Malaik ‎‏said, “O Maryam, ‏Indeed, ‏Allah gives you Yubasshiruka (good news) with Kalematin (Kalaam) from Allah, the Is’m (deep and thorough knowledge) of Al-Maseh Easa Ibn-e-Maryam, ‏Wajehan (desired end destination, role model, focus & attention) ‏in this worldly life and the Akhira and of the Muqrabeen (those who sought to be Qareeb of Allah). And they will Yukallimu (say Kalam of Allah) to the people in the Mahde (their habitat and communities) and will be mature and will be of the Swaliheen ‎(doing acts of Is’lah). She said, “My Rabb, ‏how is it that I kunu (aim to reach the final destination) of Walada (bring someone to life, create), ‏when a Bashar (a human being) has not Yamasasny (discovered, unearthed) me?” ‏Allah said, “Thus, ‏Allah creates what Yashau. When Allah decrees an Amaran then only Allah Qulu Kun to it and then it Yakoon.”- same message is in Ayah 5:110

Here Allah’s Malaik are not giving Basharat to Maryam for her Son, whose name is Easa and Maseh – as it is normally mistranslated; but in fact the word Ism means deep and thorough knowledge and here the Malaik are giving Maryam with the Kalam of Allah, the deep and thorough knowledge of both the concept of Easa and Al (the) Maseh – the basic foundations of how to be Allah’s Rasool and Nabiyeen, which is the Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people, both Al-Maseh and Easa, would be responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Maryam’s reply is again, not, as is normally mistranslated as that how can that be as no Bashar has touched me. The word Massasna does not mean touch, but is used in Quran in the meanings of discover, unearth, investigate, seek, explore, influence or finding something or someone. Thus here, the reply from Maryam was in fact that, how is that possible that I could Walad (bring to life, create, be the foundation of) the concepts of the Maseh and Easa as Ibn-e-Maryam, since no Bashar has Massasna me- discover, unearth, seek me or got influenced by me.

THE PHRASE AL-MASEH IBN-E- MARYAM (الْمَسِيحُ ابْنُ مَرْيَمَ):

In order to identify meanings of the word “AlMaseh- the Maseh”, Quran defines the word to be possessor of certain characteristics for instance as used in Ayah 4:172, “Never will Yastankif (hesitate) the Maseh to Yakuna (aim to reach the final destination/form of) Abd of Allah and not the Muqrrebuna (those who are Qareeb) of the Malaik. And whoever hesitates from Allah’s Aibadehi (doing Abd for Allah), and Yastakbir (proud and arrogant), then will be gathered to Allah altogether”.

Here the definition of the word ‘Al Maseh’ is that of such a person who does not Yastankif (hesitate) to do Abd only of Allah, and not to the Muqreboon (those who are Qareeb) of The Malaik. We all know the Malaik being such powers, processes, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant.

The Maseh is further defined in Ayah 5:75, “And the Maseh Ibna Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before him…” shows that the Maseh Ibna Maryam is nothing except the Rasool of Allah who is Ibn- laying the foundations and building Allah’s Risalaat. Thus, if we combine all the characteristics of the word “AlMaseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are Mutakabbir- proud or arrogant.

Thus, when in Ayah 9:30, Allah says “And said the Yahood (the scholars, the leaders) that ‘Uzair is Ibnu of Allah’ and said the Nas’ara (friends & family) that ‘the Maseh is Ibnu of Allah’. That is their saying with their mouths; they imitate their speech of those who do Kufar from before. Allah will Qataluhum for how they are deluded.”, Allah is not referring to two titles or names of specific people but the characteristics of people with Uzair denoting, self-discipline and chastisement and Maseh denoting the characteristics as defined above, with both as Ibn of Allah- does not mean son/child of Allah, but is used to refer to the basic requirement for those who are Ibn of Allah, laying the foundations for, working for and striving in the Sabeel of Allah. This ayah is basically saying that the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except utterance of words from their mouths, imitating those who are kaafir. This is beautifully connected to next ayah 9:31, “they have taken their Ahbarehim (religious scholars) and their Rahbanhum (preachers, clerics, monks) as their Arbaab (plural of Rabb) from besides Allah and the Maseh Ibna Maryam, and they were not commanded except to do Abd of only one Allah…” Here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ Means those who consider their religious schools and clerics as Rabb besides Allah and Allah’s Risalat (referred here as Maseh Ibna Maryam).

Therefore, as obvious from above Ayahs, the phrase when used with Al-Maseh, refers to such Rasool of Allah, who do not Yastankif (hesitate) to do Abd only to Allah, and not to the Muqreboon (those who are Qareeb) of the Malaik; who are not Mutakkabir, that is neither proud nor arrogant; and who are nothing except the Rasool of Allah i.e., Ibn- laying the foundations and building Allah’s Risalaat, just like and in the same manner as Maryam did. Thus, the phrase Al Maseh Ibn-e-Maryam means those who are Ibn- laying the foundations and building the groundwork, working for Allah’s Risalaat, just like the way Nabiy Maryam did, by doing Abd only of Allah, and never to anyone who are Muqrabuun of the Malaik (such as those with power, knowledge, status, authority) and they are not Mutakabbir- proud and arrogant.

THE PHRASE EASA IBN-E-MARYAM (عِيسَى ابْنِ مَرْيَمَ)

The word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen, but definitely was not the first man on earth. Similarly, the word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa, for instance let’s look at all the usages of the phrase Easa Ibn-e-Maryam in Quran as follows:

Ayah 19:30-34, “He/she Qaala, ‘Indeed, I am Abd of Allah. Allah gave me the Kitaab and appointed me a Nabiyan. And Allah appointed me Mubarakan (blessed) and what I am. And has enjoined upon me with the S’alat and the Zakaat what Dumtu Hayyan (gives live). And Barran (Birra) with my Wildaty (who gave me life) and not Allah has appointed for me Jabbaran (compulsion, tyrant) Shaqeeqan. And the Salama A’ala (height, prestige) Youma (well-known event) of Waladat (my creation) and Youma Amuta (my death) and Youma Aba’as’u (raising of my prestige) Hayyan (Life). That is Easa Ibn-e-Maryam- A Quol (conducts and behaviors) of Haqq- that which in it, they dispute.” Here the Quool of Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is explained in detail telling us about the conducts and behaviors of those who are Easa Ibn-e-Maryam as those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Nabo’at is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. and they come with to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with Naboa’at.

Ayah 2:87, “We certainly gave Musa the Kitaab ‎‏and followed up after him with Risalat. ‏And We gave Easa Ibn-e- Maryam the Bayyanat ‏and strengthened them with Rooh-il-Qudoos. Is it that whenever a Rasool came to you with anything that your Nafs did not desire, ‏you became arrogant, ‏a Fareeq of you denied and a Fareeq did Qatal?” This Ayah is showing clearly that this phrase Easa Ibn-e-Maryam is not referring to just Nabiy Easa, but in fact all of Allah’s Rasool, who were appointed by Allah, after Nabiy Musa- who were either denied or rejected or were Qatal (killed allegorically or physically)- Thus the basic characteristics of being Easa is being Allah’s Rasool, who are all Ibn-e-Maryam, that is followed in her footsteps, worked for, laying the foundations for, as Allah’s Rasool, who were given Bayyinaat and were strengthened with Rooh-il-Qudoos (the process & end result of the revelation).

Ayah 2:253, “These Rusul: ‏WE gave Fazal (Allah’s blessings) ‏some of them over others- and some of them from the Kalaam (Allah’s revelations), ‏and Allah raised some of them in Darajaat (prestige, respect). ‏WE gave Easa Ibn-e-Maryam, ‏the Bayyinaat ‏and supported them with the Ruuhil Qudoos. ‏And if Allah Shaa’a, ‏those after them would not have Qatal (Qatal) them, from after what had come to them of the Bayyinaat but they disputed; ‏and among them were those who Amanu ‏and among them were those who did Kufr. And if Allah had Shaa, they would not have Eqtatalu (Qatal) them, ‏but Allah does what Allah Yureedu (as per Allah’s system, laws & processes).” This Ayah is showing that All of Allah’s Rasool, were different from each other, in the sense that some were given Fazeelat over others. Some were given Fazeelat with the Kalam of Allah and some were given more Darajaat (preferences) by Allah. The definition of Easa Ibn-e- Maryam as per this Ayah is also confirming the definition of Easa-Ibn-e-Maryam, as referring to all such Rasool of Allah, who were given Bayyinaat (clear, distinct Ayaat of Allah), but such Rasool, who were strengthened and supported with Rooh-il-Qudoos (the process & end result of the revelation).

Ayah 4:171, “O Ahla the Kitaab, do not Taghlu in your Deen and do not Taqulu upon Allah except the Haqq. Indeed that, the Maseh Esa Ibne Maryam Rasool of Allah and kalamata Alqaha to Maryam and Roohun from it…” Here Allah is addressing directly those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, giving them explicit instruction as not to Taghlu- enter into agreements, go with a force, power drive to break the back of opponents etc., in the Deen and not to Taqulu- engage in any such conducts, actions, speech & behaviors, upon Allah except the Haqq, the absolute truth, the absolute justice, the due rights and your duties and responsibilities as Ahl-e-Kitaab. Additionally, this ayah is clearly telling us, that Al-Maseh and Easa Ibn-e-Maryam, are nothing but Rasool of Allah; since Allah Alqaha- conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah shows that Maryam was one of Allah’s Nabiyeen and Rasool and Both Al-Mashe and Easa, are Ibn-e-Maryam- referring to such characteristics of Allah’s Rasool, which are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Risalat, just like Maryam did.

Ayah 5:46, “And Qafa’ena (وَقَفَّيْنَا) A’ala (عَلَىٰ) their As’arahim (آثَارِهِمْ) with Easa (بِعِيسَى) Ibn-e- (ابْنِ) Maryam. Mus’addiqan (مُصَدِّقًا) with what is between their Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ). And WE gave them the Injeel (الْإِنْجِيلَ)- in it is Hudan (هُدًى) and Noor (وَنُورٌ) and Mus’addiqan (مُصَدِّقًا) with what is between them Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ) and Hudan (وَهُدًى) and Moua’zatan (وَمَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).” Shows that Allah has Qafa’ena – pursued as a followed-up action of Tourah- Allah’s Mohkmiaat (as discussed in earlier ayahs up till 5:46), in terms of A’ala- height of their As’aar- their impacts and influences, with Easa Ibn-e-Maryam- the people embodying the characteristics and features as that of Easa Ibn-e-Maryam- thus All these Nabiyeen (referred here as Easa Ibn-e-Maryam) confirmed what is already in their hands of the Tourah- the laws and Mohkimaat of Allah; the Injeel- the Waaz; the Hidayah and Allah’s Noor- which confirms what is already between their hands- since it was the same Kitaab- the same laws and Mohkimaat and Waaz that was given to all of Allah’s Nabiyeen. The use of the phrase Easa Ibn-e-Maryam is not referring to just one Nabiy, but the characteristics and features of All of Allah’s Nabiyeen who are Easa Ibn-e-Maryam, as per the defined characteristics as per Quran of this phrase, telling us further that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah in order to make them Mutaqueen.

Ayah 5:78, “La’ana upon those Kufara from the Bani Israel A’ala (height) Lisaane (language) of Daude, and of Easa Ibn-e-Maryam. That was with what they disobeyed and they Kaanu (aim to become) the transgressors”. This Ayah is not showing the significance of two Nabiy out of the many, but in fact the use of the phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is reflective of All of Allah’s Rasool, who are embodiment of characteristics of Easa, which is Ibn-of Maryam. Here Allah is basically saying – La’ana- disconnected from Allah’s blessings, are those who Kufara (hide, conceal, reject) from the Bani-Israel (followers of any of Allah’s Nabiy) the height and prestige of Lisaane (eloquent expressions) of Daude and Easa Ibn-eMaryam. Because it’s through their Kufar that they disobeyed and aim to become the transgressors.’ Here the word Kufara is with the phrase Daud and Easa Ibn-e-Maryam, meanings they did Kufar, and not Amanu, with such Rasool who embodies the characteristics of Daud and Easa Ibn-e-Maryam.

Ayah 33:7, “And when We took from the Nabiyeen their Meesaq (a strong, unbreakable covenant) and from you and from Nuh and Ibrahim and Musa and Easa Ibn-e-Maryam; and We took from them a Ghaleezan (strong) Meesaq.” Shows that All the Nabiyeen, including the addressee of the Quran, Nuh, Ibrahim, Musa and Easa- are all Ibn-e-Maryam, that is walked in the footsteps of Maryam, laid the foundations of Allah’s Naboa’at as Maryam did.

All the above Ayahs clearly communicate that the phrase “Easa Ibn-e-Maryam” refers to such Nabiyeen of Allah, whose conducts and behaviors are Ibn- walking in the footsteps of, laying the foundations for, working for Allah’s Nabo’at, as done by Nabiy Maryam and as explained in detail in Ayahs 19-30-34, as of those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Hidayah is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran (Ayah no. 2.177). They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at. Easa Ibn-e-Maryam- basically refers to such people as Allah’s Nabiyeen who are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Nabiy Maryam did.

CONCLUSION- IBN-E-MARYAM

AL MASEH IBN-E-MARYAM- Allah’s Rasool:

The phrase “Al-Maseh Ibn-e-Maryam” refers to all such Rasool of Allah, who are Ibn- walking in the footsteps of, working for, laying the foundations for the Risalaat of Allah as Nabiy Maryam did. This phrase refers to such Rasool of Allah, who do not Yastankif (hesitate) to do Abd only to Allah, and not to the Muqreboon (those who are Qareeb) of the Malaik; who are not Mutakkabir, that is neither proud nor arrogant; and who are nothing except the Rasool of Allah i.e., Ibn- laying the foundations and building Allah’s Risalaat, just like and in the same manner as Maryam did. Thus, the phrase Al Maseh Ibn-e-Maryam means those who are Ibn- laying the foundations and building the groundwork, working for Allah’s Risalaat, just like the way Nabiy Maryam did, by doing Abd only of Allah, and never to anyone who are Muqrabuun of the Malaik (such as those with power, knowledge, status, authority) and they are not Mutakabbir- proud and arrogant.

EASA IBN-E-MARYAM- Allah’s Nabiyeen:

Similarly, the word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen. The word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa. The conducts and behaviors of all such Nabiyeen of Allah who are Ibn- walking in the footsteps of, laying the foundations for, working for Allah’s Nabo’at is defined by the phrase “Easa Ibn-e-Maryam” whose Quool- conducts and behaviors are explained in details in Ayahs 19-30-34, as of those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Hidayah is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran (Ayah no. 2.177). They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at. Easa Ibn-e-Maryam– basically refers to such people as Allah’s Nabiyeen who are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Nabiy Maryam did.

WQT

IBN-E-MARYAM & IT’S SIGNIFICANCE AS PER QURAN