Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 89)
Educational Lessons from the Story of Prophet Jesus (Isa) (AS) and Maryam (RA)
Lesson Five: Maryam (RA) as a Model of Chastity and Devotion
In Maryam’s (RA) withdrawal from her family and her devotion to worship in the eastern part of Al-Masjid Al-Aqsa, as well as in the incident of Jibril (AS) appearing before her while she was in seclusion for worship—in the form of a handsome and well-formed man—there are profound educational lessons.
When Maryam (RA) saw him, she said: إِنِّي أَعُوذُ بِالرَّحْمٰنِ مِنكَ إِن كُنتَ تَقِيًّا” [1]” Translation: “Indeed, I seek refuge in the Most Merciful from you, if you are God-fearing.”
By reminding him of Allah, she was in fact calling him to piety and fear of Allah. Then Jibril informed her that he was a messenger from Allah, sent to grant her a pure son by Allah’s command.
In all these scenes, there is a clear lesson for girls and women: they should devote their primary concern to the worship of Allah and strengthen their connection with Him through fulfilling obligations and adhering to Islamic morals derived from the Qur’an and Sunnah of Prophet Muhammad (PBUH).
This story also shows that a believing woman must possess piety, modesty, fear, and reverence for Allah in both private and public life. Maryam (RA) was alone in her place of worship, with no one except Allah. In such a situation, a man appeared before her, while she did not yet know he was Jibril (AS). Her first reaction was seeking refuge in Allah and awakening piety in the other person.
This behavior is evidence of her purity, chastity, deep faith, and righteousness, as no inclination toward that man entered her heart. It also reflects her complete trust in Allah and her seeking of His protection and mercy. [2]
Therefore, it is necessary for parents and educators to raise the younger generation upon righteous deeds, fear of Allah, avoidance of all forms of sin, seeking refuge in Allah, and maintaining purity of heart and conduct in both public and private life.
Lesson Six: Families of Continuous Righteousness Receive Special Divine Honor
Allah the Exalted presents the family of Imran in the Holy Qur’an as a model of a pure and righteous family, in which faith continued through generations, earning them divine honor and grace.
A great surah of the Qur’an is named “Aal Imran,” which the Prophet (PBUH) called one of the “Zahrawayn” (the two radiant surahs).
This shows that when righteousness continues within a family, Allah grants it special blessings and honor.
Allah also mentions Maryam (RA) in a separate surah named “Surah Maryam” (the 19th chapter of the Qur’an), where her purity, patience, and steadfastness are described in detail. This surah remains a source of guidance for believing women until the Day of Judgment.
It teaches them how to remain firm when facing insult, accusation, and trials by relying upon Allah and fearing none but Him.
In this surah, Allah also introduces Prophet Isa (AS), the son of Maryam (RA), and highlights aspects of divine care in his upbringing and formation.
One of the key foundations of this upbringing is honoring the mother and fulfilling her rights. Maryam (RA) and Isa (AS) are signs for humanity in purity, morality, and righteous living. Peace and blessings be upon them until the Day of Resurrection. [3]
Lesson Seven: Reliance upon Allah (SWT) and Use of Means
From the story of Maryam (RA) it becomes clear that during her period of worship in the sanctuary, she received sustenance without apparent effort. Allah (SWT) says: «كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا» [4]. Translation: “Whenever Zakariyya entered the sanctuary to visit her, he found provision with her.”
However, after the birth of Isa (AS), she was commanded to take means for sustenance: «وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا» [5]. Translation: “And shake toward yourself the trunk of the palm tree; it will drop upon you fresh ripe dates.”
Imam Al-Qurtubi (RH) explains that when Maryam (RA) was fully devoted to worship, Allah sufficed her without effort. But after the birth of Isa (AS), when her attention was partially occupied with motherhood, she was directed to use worldly means for sustenance. [6]
This indicates that taking lawful means is part of Allah’s system in creation and does not contradict true reliance upon Him. True tawakkul is to use means while trusting that their effectiveness is only by Allah’s will, for He is the Creator of all causes. [7]
Whoever entrusts himself to Allah (SWT), Allah will suffice him; and whoever uses lawful means, Allah will make those means easy for him.
Continues…
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References:
[1]. Surah Maryam, 19:18.
[2]. Al-Imadi, Muhammad ibn Muhammad (Abu Al-Su‘ud), Irshad Al-‘Aql Al-Salim Ila Mazaya Al-Qur’an Al-Karim, vol. 5, p. 260.
[3]. Hammadah, Farouq, Aba’ wa Abna’: Malamih Tarbawiyyah fi Al-Qur’an Al-Karim, pp. 260–264.
[4]. Surah Aal Imran, 3:37.
[5]. Al-Wakil, Muhammad Al-Sayyid, Nazarat fi Ahsan Al-Qasas, vol. 1, p. 305.
[6]. Surah Maryam, 19:25.
[7]. Al-Qurtubi, Muhammad ibn Ahmad Al-Ansari, Al-Jami‘ li Ahkam Al-Qur’an, vol. 11, p. 65.
