COMMON MISCONCEPTS

The word Maseh is normally assumed to be the title of Nabi Easa but there are three points which need to be noticed, which are as follows

The word is used alongside with ‘AL’, meaning ‘the’ referring to a specific Maseh among the many.
Quran has not used Al-Maseh alongside with Easa in all of the places where Nabiy Easa is mentioned and neither the phrase Ibn-e-Maryam is mentioned along with Nabiy Easa in All of the places where Nabiy Easa is mentioned. And
Quran has not always used the word Al-Maseh with Ibn-e-Maryam and not across all the usages of the word Al-Maseh, it appears along with Ibn-e-Maryam.

Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh as well as that is of Ibn-e-Maryam.

THE WORD IBN AS PER QURAN:

Normally translated as children or child only, the word Ibn is used in Quran in multiple meanings. It is used in the meanings of laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel, which does not mean children of Sabeel, but basically those who are working for, a laying the foundations for the Sabeel, as well as referring to laying the foundations for, and working for the Sabeel- as in exit out for those who don’t have an exit out options. Therefore, when used alongside with Maryam, as in “Easa Ibne Maryam”, or “Al (the) Maseh ibne Maryam” it means laying the groundwork, working for, and the foundations, on the same way as done by Maryam.

IBN (ابْنَ) BANI (بَنِي ُ) & ABNA’UKUM (أَبْنَاءَكُمْ) The word ‘Bani’ is used in Quran in different phrases, such as ‘Bani-Israel’ or ‘Bani- Adam’. If we translated the word bani in the phrase ‘Bani- Adam’ as ‘children of Adam’, this will not be the right translation, since we know the word Adam does not refer to a single person or a single couple even, but it refers to that stage of mankind, where they were made Khalifa on earth on the basis of knowledge. The Bani in the phrase ‘Bani- Adam’ is used in multiple meanings. First and foremost, it means ‘same type or kind of something’, therefore ‘Bani Adam’ means, same type or kind as that of Adam, who was appointed as Khalifa on earth and therefore the phrase ‘Bani- Adam’ refers to all those who are Khaifa- caretakers, trustees of the earth on the basis of ilm – deep and thorough knowledge. Secondly the word bani and Ibn shares the same meanings in terms of those who follow in the same footsteps, for instance Maseeh Ibne Maryam means those who follow the footsteps of Maryam as being Rasool of Allah, because the word Ibn is also used in Quran in the meaning of building or making or laying the foundation for something as well as working in alignment with someone, for instance as used in the 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. Whenever the phrase ‘Bani-Israel’ is used for instance in Ayah 5:12, it refers to those who follow the footsteps of those who rode in the boat with Nabi Noh – Ayah 17:2-4 & Ayah 19:58 and referred to in Quran to everyone who were appointed any Nabiy by Allah. Therefore, when Allah addresses “Oh Bani Israel’ it means those of us who are followers of any Nabiy as appointed by Allah and thus would include Christians, Jews, Muslims and many others. When the phrase ‘Ibn-s Sabeel’ is used in Quran for instance in 4:34. 2:177 and 2:215, it means through our wealth and resources we need to Ibn- make, build, construct, lay the foundations of Sabeel- a way out 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- footsteps, laying the foundations for the Sabeel of Allah. In Ayah 5:18, when Allah says, “And the Yahood and the Nas’ara say, ‘We are Ibna Allah and Allah’s beloved….” It does not mean that they are saying we are sons or children of Allah, but it means that we are working for, laying the foundations for and making the Sabeel of Allah. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiyeen and whenever Allah tells us about Bani-Israel, it is like telling us about those who are bani-Israel, with respect to any of Allah’s Nabiyeen, that we are Zurriyaat of and Khalifa of, and about our own ancestors. The word Abnakum is normally translated as sons, but the word is used in Quran in more general gender unbiased way, and not as children at all, but more so in the meanings of those who are Ibn- involved as the foundations, laying the groundwork, the strengths and supports for the Bani-Israel. Therefore, Abnau’kum does not mean your sons or children at all, nor the word Abnaana would mean our children but more in the meanings of those who build, give strength, power, might, muscle and vigor for instance, in Ayah 38:37 “and the shayateen all bana-in and driver”. Similarly, in the ayah 9:110, the word is used twice, both as verb and noun, in the meanings of building, constructing a strong fort. Therefore, when used alongside with Nisaaukum as in the ayah 2:49 as “Firaun used to Qatal your Abnaukum and your Nisaaukum were kept alive” or in the ayah 3:61 “…Lets call our Abnana and your abnaukum, our Nisaa’na and your Nisaakum…” The words would have meanings as an opposite in characteristics of Nisaa. Since Nisaa means those who are devoid of resources, the Abnaakum and Abnaana would mean those who were the foundations, the resourceful segments of society, who were affluent and influential in their community. X-Reference – 2:49, 2:177, 2:215, 3:61, 4:34, 4:157, 4:172, 5:75, 9:30, 9:31, 9:110, 18:21, 38:37, 66:11.

THE WORD AL-MASEH AS PER QURAN:

In order to identify meanings of the word “AL-Maseh- 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.

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.”, Here Allah is not referring to two titles or names of any specific people but the characteristics of people. Word Uzair referring to the traits of self-discipline and chastisement and Al-Maseh referring to 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 the 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.

THE PHRASE ‘AL MASEH IBN-E-MARYAM’ AS PER QURAN:

If we combine the two words Ibn and Al-Maseh in the phrase Al-Maseh Ibn-e-Maryam, it means the Maseh, who is Ibn-e-Maryam, i.e., followed, laid the foundations and worked in the Sabeel of Allah like Maryam did. This is beautifully explained in Ayah 5:75, “And the Maseh Ibne Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before her…” shows that the Maseh Ibne 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 “Al-Maseh”, 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 not Mutakabbir- proud or arrogant.

Thus, the phrase Al-Maseh Ibn-e-Maryam, refers to All of Allah’s Rasool, whoever is acting as Ibn-e-Maryam, in line with what Maryam did, in terms of Allah’s Risalat, i.e., who lay the foundations and build the groundwork, working for Allah’s Risalaat; who aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and who are not Mutakabbir- proud or arrogant. Therefore, in 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 Ibne Maryam, and they were not commanded except to do Abd of only one Allah…” Here it does not mean as it is normally mistranslated that ‘they have taken their religious scholars and their clerics as their Arbab, including the Maseh Ibn-e-Maryam, but here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ are together, which means that those who consider their religious scholars and clerics as their Rabb besides Allah and Allah’s Risalat (referred here through the phrase Maseh Ibna Maryam).

CONCLUSION- THE PHRASE AL-MASEH IBN-E-MARYAM

The Maseh Ibn-e- Maryam does not mean son of Maryam, but refers to each and every one who is the Maseh Ibn of Maryam means those who are laying the foundations and building the groundwork, working for Allah’s Risalaat. Al Maseh, i.e., The Maseh just like Maryam did, as Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat, as a Rasool; with the clear aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of Allah’s Malaik, and who is not Mutakabbir- proud and arrogant. The Maseh-ibn-e-Maryam, refers to such people who qualify based on these characteristics and traits as that of Maryam, just like Nabi Easa who was the Maseh, as Ibn of Allah’s Risalat, did Abd only of Allah; did not Abd to any Muqrabuna of the Malaik, and was not Mutakabbir- proud and arrogant.

CONCLUSION- IMPLICATIONS AND MEANINGS OF THE EIGHT IMPORTANT PHRASES AS PER QURAN:

1) AN NAAS (النَّاسُ): Refers to all of as mankind, who are Insaan, who may or may not also belong to any other category.

2) BANI ADAM (بَنِي آدَمَ): Since Adam refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth. On the basis of seeking knowledge, Allah’s Malaik have done Sajda to us.

3) THOSE WHO AMANU (الَّذِينَ آمَنُوا): This includes all those who Amanu- not in the meanings of believes but in the meanings of being at Aman- utter and deep conviction on the five fundamentals of Emaan (Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabiyeen and Youm Al Akhira) on the basis of seeking of knowledge and after using one’s faculties especially of Aqal, reasoning and intellect. Being at Aman, also means being in peace, love and harmony with the members of the community and society, providing security and peace. Being at Aman also means upholders of our Aiemaan- promise, Meesaq with Allah.

4) AHL-E- Kitaab (أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus, Ahl-e-Kitaab are those who take it upon themselves to be owners, caretakers and responsible ones of the Kitaab in terms of abiding by the terms of the Meesaq with Ahl-e-Kitaab, of Iqra and tatla of the Kitaab as per its Haqq, of understanding and practically implementing it and proclamation to others through all ways and means including ones conducts and behaviors, of never to hide or amend any aspect, and to never mix Haqq with Baatil.

5) BANI-ISRAEL (بَنِي إِسْرَائِيلَ): Since Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh in that region; Israel refers to the stage of mankind, where people follow the Naba of Allah’s Nabiy, by letting go of previously adopted practices and making personal sacrifices. Thus, Bani-Israel, are those who are Khalifa and Zurriyat (followers) of those who rode along with Nabiy Nuh, and therefore refers to all of us, who are the followers of the Naba of any or all of Allah’s Nabiyeen.

6) MILLAT OF IBRAHIM (مِلَّةَ إِبْرَاهِيمَ): Times and times again in Quran, we have been instructed by Allah to follow the Millat of Ibrahim. The basic characteristics of the word Millat is from the word Imlaa, means to have something written, decreed or dictated, and consequently refers to written law, instruction or a binding. Millat-e-Ibrahim therefore refers to such methods and ways of doing things, that have been perfected in the form of Deen-e-Islam by Allah. Islam is called Millat -e-Ibrahimi in Quran, to refer to such ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim that have been later confirmed and written as obligatory way of life for Muslims in the form of Deen-e-Islam.

7) THE YAHOOD AND THE NAS’ARA (الْيَهُودُ وَالنَّصَارَىٰ): Normally mistranslated as the jews and Christians. The word Yahood refers to all those people around us, who we look up to for guidance, inspiration and Hudan (Hidayah) and who present themselves as those who can guide us as Hudaa, referring to all those who are our teachers, guides, preachers, elders etc. The word Nas’ara refers to those who are Nas’eer for us, helpers, supporters, protectors, our loved ones, our family and friends, our near and dear ones. Thus, together the phrase, the Yahood and the Nas’ara- refers to all the people and roles all around us, including those whom we get inspired or guided by such as our teachers, our leaders, our scholars, preachers, elders, etc. as well as those who are our Nas’eer- our family, friends, near and dear ones.

8) THE MASEH IBN-E-MARYAM (الْمَسِيحَ ابْنَ مَرْيَمَ): Al-Maseh Ibn-e-Maryam, refers to All of Allah’s Rasool, whoever is acting as Ibn-e-Maryam, in line with what Maryam did, in terms of Allah’s Risalat, i.e., who lay the foundations and build the groundwork, working for Allah’s Risalaat; who aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and who are not Mutakabbir- proud or arrogant.

WQT

WHO IS AL-MASEH IBN-E-MARYAM?