Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 87)
Educational Lessons from the Story of Maryam and Jesus
The story of Lady Maryama (RA) and Prophet ‘Isa (AS) represents one of the most delicate manifestations of divine nurturing within the context of trial and human dignity. This story demonstrates how a person can preserve purity and steadfastness even in the midst of extreme loneliness and social pressure.
The connection between severe trials and inner spiritual growth is among the most prominent themes of this narrative, offering a unique educational perspective. Likewise, the presence of divine will in guiding events teaches humanity to think beyond ordinary calculations and material standards.
First Lesson: Tawhid and Sincerity Are, the Greatest Manifestations of Liberation from Servitude to Other Than Allah
The noble lady, Maryamam (RA), came from an honorable and virtuous family distinguished by noble lineage, pure nature, and righteous upbringing. This was a family that lived among a harsh and hard-hearted people, yet they remained known for piety, righteousness, goodness, blessing, steadfastness, and noble character. [1]
One of the clearest proofs of this reality is the vow made by the wife of ‘Imran (the mother of Maryamam RA), when she sincerely dedicated the most precious thing she possessed—the child in her womb—entirely to her Lord, freeing the child from every worldly attachment and from every claim belonging to anyone besides Allah. [2]
As mentioned in the Noble Qur’an: (رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي) Translation: “My Lord, indeed I have vowed to You what is in my womb, devoted exclusively to Your service, so accept it from me.” [3]
This humble supplication reflects a heart overflowing with sincere faith in the Lord of the worlds—a heart wholly directed toward Allah, seeking nothing except His pleasure.
For this reason, every Muslim is required to perform every deed with complete sincerity for Allah alone so that it may be accepted by Him, just as Allah accepted this vow.
As Allah the Almighty says: (فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ) Translation: “So her Lord accepted her with a gracious acceptance.” [4]
The expression used by the mother of Maryam to describe this absolute sincerity as “liberation” is both profound and inspiring, because true freedom can only be attained through complete sincerity toward Allah (SWT). A person who surrenders his entire being to Allah becomes free from servitude to every person and every worldly attachment, and his worship becomes devoted solely to Allah (SWT).
From this perspective, Tawhid represents the most complete form of human freedom. As long as the human heart remains attached to anything besides Allah — whether in beliefs, systems of values, or laws governing life — true freedom can never be realized. Therefore, through its call to Tawhid, Islam presents the only genuine path to human liberation. [5]
Second Lesson: Parents Should Choose Good and Hopeful Names for Their Children
It is appropriate for fathers and mothers to select the best, most beautiful, and most meaningful names for their children, just as the wife of ‘Imran did. She chose the name “Maryamam” for her daughter, and in their language, Maryamam meant “a worshipful and devout woman.”
This naming reflects her hope that her daughter would become a devoted worshipper, humble before the Lord of the worlds. The fact that she chose this name at the very moment of birth demonstrates her deep awareness and attention to her educational goals from the very beginning—a goal that had existed in her heart ever since she longed for a child and prayed to Allah for one. Therefore, with eagerness and a heart full of hope and good expectations, she announced the name of her daughter.
As stated in the Noble Qur’an: (فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ) Translation: “So her Lord accepted her with a gracious acceptance.” [6]
In the way of Muhammad (PBUH), attention to good and hopeful names can also be clearly observed. The Prophet (PBUH) loved pleasant names and optimism in naming. It is narrated that when Suhayl ibn Amr came to him, he said: “Your affair has become easy.” [7]
Likewise, he changed the name to “‘Asiyah” and said, “You are Jamilah (beautiful).”
In hadith collections such as Sahih al-Bukhari and Sunan Abi Dawud, it is narrated that the Prophet (PBUH) changed some unpleasant names, such as As,” “‘Aziz,” “‘Atalah,” “Shaitan,” “Hakam,” “Ghurab,” “Hubab,” and “Shihab,” replacing them with better names. Likewise, names carrying negative meanings were changed into positive and hopeful ones. [8]
Ibn Qayyim al-Jawziyya (RH) said: “Names have an influence upon those who bear them, and people are affected by their names in beauty and ugliness, lightness and heaviness, gentleness and harshness.” [9]
The Prophet (PBUH) commanded his Ummah to beautify their names and explained that people will be called by these names on the Day of Resurrection. This indicates that a person should also reform his deeds in accordance with his good name so that when he is called before all people, his name and character may be harmonious and honorable.” [10]
To be continued…
References:
- Hamadah, Faruq, Ābā’ wa Abnā’: Malāmiḥ Tarbawiyyah fī al-Qur’ān al-Karīm (“Fathers and Sons: Educational Insights in the Noble Qur’an”), vol. 2, p. 229.
- Surah of the Quran, Āl ‘Imrān, verse 35.
- Sayyid Qutb, Fī Ẓilāl al-Qur’ān, vol. 1, p. 392.
- Surah Āl ‘Imrān, verse 37.
- Ibid
- Surah Āl ‘Imrān, verse 35.
- Narrated by Sahih al-Bukhari, Book of Conditions (Kitāb al-Shurūṭ), Hadith no. 2732.
- Narrated by Sahih Muslim, Book of Manners (Kitāb al-Ādāb), Hadith No. 5569; and Sunan Abi Dawud, Book of Manners (Kitāb al-Adab), Hadith No. 4952.
- Narrated by Sunan Abi Dawud in Kitāb al-Adab, Hadith no. 4956.
- Ibn Qayyim al-Jawziyya, Zād al-Ma‘ād, vol. 2, pp. 207–209.
