From the perspective of Islamic tradition, (asbb al-nuzl), it is an earlier "Meccan Surah", believed to have been revealed sooner than the later revelations in Medina.[4] Theodor Nldeke's chronology identifies this Surah as the 58th Surah delivered. Traditional Egyptian chronology places it as the 44th.
The chapter opens with the Bismillah and the "mysterious letters," or muqattaat: Kaf; Ha; Ya; 'Ayn; and Sad.[6] Muslims believe these letters to be the peculiar marks of the Quran, and to conceal several profound mysteries, the certain understanding of which has not been communicated to any mortal except for Muhammad.[7]
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In Q19:28, she is referred to as 'Sister of Aaron'. Several occurrences of the word "" are found in the Quran when referring to kinship or sharing the same ancestor.[19] According to authentic Hadith, a Christian from Najran did inquire about the verse, to which Muhammad replied:
Being the namesake of prophetess Miriam, the verse links Mary to Aaron specifically instead of Moses, who himself is a key figure in the Quran.[21][22][23] According to Sahih International, the Arabic wording implies a descendancy of Aaron:
"Several Christian writers think the Quran stands convicted of a manifest falsehood in this particular, but I am afraid the Muslims may avoid the charge; as they do by several answers. Some say the Virgin Mary had really a brother named Aaron, who had the same father, but a different mother; others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister, either because she was of the Levitical race (as by her being related to Elizabeth, it should seem she was), or by way of comparison; others say that it was a different person of that name who was contemporary with her, and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation or of reproach."[27]
In its original Arabic, the text of chapter 19 progresses through a series of varying rhyme structures that correspond to the content being discussed. Throughout the initial narration of the stories of Zachariah and John, Mary and Jesus, and other prophets, verses rhyme based on the syllable 'ya'. When the text moves on to a commentary on the true identity of Jesus, words rhyme due to a long 'ee' or 'oo' preceding a nasal 'm' or 'n', which is considered to give an air of settledness or finality to the subjects being discussed. The first rhyme scheme is then resumed during further accounts of earlier prophets and changes to a rhyme based on a medium 'a' following a voiced 'd' when the Surah discusses punishments for those who reject truth and the prophets. The strength of this vocalization is exchanged for the stronger still double 'd' sound when denouncing unbelievers for their criticism.[8]
Chapter 19 is the only surah in the Qur'an that is named after a woman. Mary, the figure from whom this Surah takes its name. Jesus is referred to by his familial connection to her in Q19:34, the identifying title 'son of Mary' places startling emphasis on Mary's motherhood in a culture in which individuals were identified by their descent from male family member. This emphasis draws attention to the unique circumstances of Jesus's birth; it was not a biological process, and no father was involved, but it rejects the Christian belief that he was begotten by God. The text describes the agony of Mary's childbirth in great detail, including her wish that she had died long ago in order to avoid such pain. Despite this great hardship, God is portrayed as compassionate and attentive to Mary's needs; He urges her not to worry and provides her with food. Feminist reading of the text points to this treatment of childbirth as verification of the process's special significance.[31]
Other scholars point to the interaction between Mary and the angel Gabriel as indicative of traditional gender roles at the time; when Mary, a solitary female, encounters the male angel, her first reaction is fear of the impropriety of the situation and uncertainty regarding the angel's intentions. She can hear the angel's message and question him only after he assures her that he has come as a messenger from God.[32]
The Manuscript has been radiocarbon dated to between 568 and 645 CE (in the Islamic calendar, between 56 BH and 25 AH).[2][3] Saud al-Sarhan, Director of Center for Research and Islamic Studies in Riyadh, considers that the parchment might in fact have been reused as a palimpsest.[36] Saud's perspective has been backed by a number of Saudi-based experts in Quranic history who deny that the Birmingham/Paris Quran could have been written during the lifetime of Muhammad. They emphasize that while Muhammad was alive, Quranic texts were written without any chapter decoration, marked verse endings or use of colored inks, and did not follow any standard sequence of surahs. They maintain that those features were introduced into Quranic practice in the time of the Caliph Uthman, and so it would be entirely possible that the Birmingham leaves could have been written then, but not earlier.[37]
The Holy Quran is a perfect source of guidance as it teaches us to spend our lives as per the instructions of Allah. Muslims are residing in different countries and it is a reason that the Holy Quran is now translated into several languages.
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The Surah Maryam PDF with translation allows you to understand the true message of Allah in your own language. Another great thing is that if you want to download the translation PDF of other surahs, you can get them at their respective pages.
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The PDF recitation of Surah Maryam allows for a convenient exploration of the captivating narrative of Maryam (Mary) and Prophet Isa (Jesus), inspiring deep reflection on faith, devotion, and the miraculous signs of Allah.
While reading Surah Maryam (AS), I noticed the uniquely high amount of times the name of Allah Ar-Rahman (the Most Merciful) is used. The name Ar-Rahman appears in Surah Maryam 12 times out of a total of 33 times in the Quran.
The surah Maryam may be entitled the surah of (Allah's) Mercy, because the dominant and prevalent topic in this surah actually is the mercy , Mercy of Allah, examples of it, seeking it, asking for it, paths that lead towards it, ways that are misleading, the mercy of the son with his mother or father etc..
And as the name ar-Rahmaan as a word expressing excess in the topic of mercy expresses this mercy in a much bigger and better manner than the name ar-Raheem could express, it seems logical to use this name in the surah more frequently to give this mercy a bigger emphasize. And for the same reasons the name ar-Rahmaan has a similar status like the name Allah itself.
So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.(97)
And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound? (98)(19:97-98)
Among the tafssirs I've consulted (ibn Kathir, al-Qurtubi, al-Kashaf and others) only ibn 'Ashur pointed at the relationship between ar-Rhamah or ar-Rahmaan and this surah in his introdcution for the surah in his tafssir at-Tahrir wa at-Tanwir (see )saying:
In the following I'll translate from Arabic language, as these translations are of my own take them with the necessary care!
[ : 60 ] .
And in this surah the attribut ar-Rahmaan was repeated sixteen times, and the noun ar-Rahmah was mentioned four times. So HE informed as that among the objectives of this surah is the confirmation of attributing Allah exalted be HE with the attribute ar-Rahmaan.
..And the refutation of the pagans who were dished by their rejection of this attribution as Allah the almighty informed (himself) from them in suart al-Furqan "And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful?"(25:60).
The focus here will be on the Arabic word in first place. As for the main difference between ar-Rahmaan and ar-Raheem it is that ar-Rahmaan expresses ar-Rahmah in a more general manner so it includes all meanings of ar-Raheem -whichis more special- and goes beyond that. Therefore the translation of the corresponding words in the Basmalah in the Sahih international translation is:
and both meanings may apply for ar-Rahmaan and ar-Raheem as both are the corresponding nouns (Rahmaan and Raheem the corresponding adjectives/attributes).
Maybe a more skilled (native) English speaker may show specific differences in certain verses where one meaning will apply more than another, but a general assignement would be wrong.Therefore I'd say that saying, for example, ar-Rahmaan refers to benevolence while ar-Raheem refers to mercy sounds too narrow to me. But Allah knows best.
Beside the main topic of Islam which is the uniqueness of Allah (Tawheed), which is certainly one of the main topics of this surah, the above verses are mainly showing the compatibility of the names Allah and the name ar-Rahamaan, which is confirmed in the verse: 152ee80cbc
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