There are parts of some texts that are easy to understand. Then there are texts that are harder to understand.
And then there are texts even provide a hermenutical key to help in deciphering them.
It is He who has send down to you the Book.
Parts of it are definitive verses, which are the mother of the Book,
while others are ambiguous.
As for those whose hearts is deviance,
they pursue what is metaphorical in it, perusing misguidance and aiming at its interpretation.
But no one knows its interpretation
except God and
those firmly grounded in knowledge;
they say, ‘We believe in it; all of it is from our Lord.’
Only those who possess intellect take admonition.
The third chapter of the Qur’an takes its name from the father of Moses, Aaron, and Miriam: Amram. An extended comparison between Miriam and the Virgin Mary (who in Hebrew have the same name) is presented. As before there’s also another voice, focused on the political and religious events of another time and that views Christians as an out-group. These two voices have a surprising convergence, at least for me, in their understanding of words and books.
The Two Marias
The Christian Bible contains two Marias, with the same name in Hebrew (“????????” or Miryam) . The name of the first is typically translated as “Miriam,” she is the sister of one of the men who during the Transfiguration talked with Christ: Moses. The second is typically translated as “Mary,” she is the mother of the man-god who during the Transfiguration talked with Moses: Jesus.
Both Marias are associated with songs, celebrating God’s overthrowing of the human inequity. In her song to the women, Maria sister of Moses sang:
And Miriam answered them:
“Sing to the Lord,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!”
In her own song to Elizabeth, Maria mother of Jesus sang:
And Mary said:
“My soul magnifies the Lord…
He has shown strength with His arm;
He has scattered the proud in the imagination of their hearts.
He has put down the mighty from their thrones,
And exalted the lowly.
The typological similarities between the Marias as well known in our academic church literature
Tracing the attributes of Miriam, the sister of Moses, we discover the following: she is a leader, a prophetess, a mediator, an initiator, a servant. a nurse. a caring person, a model of discretion and timing, a negotiator, and a woman who secretly and effectively works behind the scenes in the salvific history of the people.
The Catholic Tradition uses such attributes for Mary of Galilee in the Church’s devotional hymns and litanies. The biblical sources for such expressions are taken from the Cana event (Jn 2:1-11) and from the Annunciation and Visitation accounts (Lk 1:28-45).
“Old Testament Types of Mary,” Father Johann Roten, S.M.
Perhaps this is why the prophets who bridged the Old and New Testaments looked back not just on Egypt, not just on redemption, but the Family of Amram— the Prophet Moses, the Priest Aaron, and Maria:
For I brought you up from the land of Egypt, I redeemed you from the house of bondage; And I sent before you Moses, Aaron, and Miriam.
The Family of Maria
In the above, I’ve said “Maria sister of Moses” and “Maria mother of Jesus,” but properly the style should be patristic. The first Maria would be “Maria daughter of Amram”:
The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and their sister Miriam.
And the other Maria… well, we don’t know exactly. Smart people, going back to the Church Fathers, argued Mary’s father’s name was Perhaps Joachim/ and that we went by a nickname, “Heli.”
It is into this ambiguity that the Koran gives the Father of Maria another name, the name of the father of the first Maria: Amram
When the wife of Amram said, ‘my Lord, I dedicate to You in consecration what is in my belly. Accept it from me; indeed You are all the All-hearing, the all-knowing.’ When she bore her, she said, “My Lord, I have born a female’ — and God knew better what she had borne, and the male was no match for the female — ‘and i have named her Mary, and I commend her and her offspring to Your care against the outcast Satan.’
Thereupon her Lord accepted her with a gracious acceptance, and made her grow up in a worthy fashion, and He charged Zechariah with her care.
The Qur’anic author doesn’t just emphasize the connection between the Marias, he recapitulates their Songs into a new form, using the words of neither but the theme of both:
Say, ‘O God, Master of all sovereignty!
You give sovereignty to whomever You wish,
and strip of sovereignty whomever You wish;
You make mighty whomever You wish,
and You degrade whomever You wish;
all choice is in Your hand.
Indeed, You have power over all things.”
Post-Christianity in the Context of Christianity
The New Luke, the New Paul
After I read The Heifer I felt the Arian Christian and the post-Christian voices in the Qur’an were fundamentally alien to each other, or at least only inexplicably connected. But the beliefs of the men behind those voices may have been more similar than I suspect.
For instance, it may be that one or both of these men saw himself as a new Paul of Tarsus, or new Luke the evangelist
But if they deny you, apostles have been denied before you, who came with manifest signs, holy writs, and an illuminating scripture.
Luke quotes Christ speaking of the Jews in the third person in his edition of the Beatitudes
Blessed are you when men hate you, And when they exclude you, And revile you, and cast out your name as evil, For the Son of Man’s sake.
Rejoice in that day and leap for joy! For indeed your reward is great in heaven, For in like manner their fathers did to the prophets.
Paul elevates this charge, adding the murder of Christ to their misdeeds:
For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men
1 Thessalonians 2:14-15
Yet Paul nonetheless identified as Jew, at least tactically:
But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!”
And at times a Pauline verse…
But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God.
1 Corinthians 4:3-5
appears to cleanly flow int o a Qur’anic one, especially if the three-hold description of God (“Him, the All-mighty, the All-wise”) is in fact Trinitarian:
Nothing is indeed hidden from God in the earth or in the sky.
It is He who forms you in the wombs however He wishes.
There is no god except Him, the All-mighty, the All-wise.
This rhetorical imitation continues into unexpected areas. Luke uses the term “womb” more than all other New Testament writers combined. Though the emphasis on female participation reproduction according to God’s plan is more common in the Old Testament than the New:
Thus says the Lord, your Redeemer,
And He who formed you from the womb:
“I am the Lord, who makes all things,
Who stretches out the heavens all alone,
Who spreads abroad the earth by Myself;
That’s not even to mention the time travel.
The Apparition at Fatima
Take this verse, which is Luke writing Christ’s words to Paul:
So I said, ‘Who are You, Lord?’ And He said,
‘I am Jesus,
whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to
turn them from darkness to light, and
from the power of Satan to God, that
they may receive forgiveness of sins and an
inheritance among those who are sanctified by faith in Me.’
Edit the text down, and rearrange:
I am Jesus,
they may receive forgiveness of sins and
turn them from
from the power of Satan
darkness to light, and
an inheritance among those who are sanctified by faith in Me.
Compare with the Fatima Decade Prayer, given by Our Lady to girls in Portugal nearly 1,900 years later:
forgive us our sins,
save us from the fires of hell.
Lead all souls to Heaven,
especially those most in need of Thy mercy.
And in between, the text of The Family of Amram:
Those who say,
Indeed, we have faith.
So forgive us our sins,
and save us from the punishment of the Fire.’
Patient and truthful, obedient and charitable, and
they plead forgiveness at dawns.
Our Lord, whoever that You make enter the Fire will surely have been disgraced by You, and the wrongdoers will have no helpers. Our Lord, we have indeed heart a summoner calling to faith, declaring, ‘Have faith in your Lord!’ So we believed.
forgive us our sins and
absolve us of our misdeeds,
and make us die with the pious.
Our Lord, give us what You have promised us through Your apostles, and do not disgrace us on the Day of Resurrection. Indeed, you do not break Your promise.’
This is just weird. How can Christ’s words to Paul, as recorded by Luke, show up both in the Qur’an and at Fatima but chopped up and in a different order, and translated from the Lord’s perspective to man’s? There must, I think be, an intermediate form of this pray circulating in the Patristic age.
Does anyone still know that prayer?
The post-Christian voice in the Qur’an returns multiple time to a battle. The battle seems to have been lost. But the specific details and locations are not described — the battle that either would have been well known to the audience, or its an allegorical battle.
The battle was against a people of the Book:
A group of the People of the Book were eager to lead you astray; they they lead no one stray except themselves, but they are not aware.
O People of the Book! Why do you deny God’s signs while you testify? O People of the Book? Why do you mix the truth with falsehood, and conceal the truth while you know?
A group of the People of the Book say, ‘Believe in what has been sent down to the faithful at the beginning of the day, and disbelieve at its end, so that they may turn back.’
Perhaps these references are to a battle in the late Classical period in the Arabian peninsula…
Certainly He has excused you, for God is gracious to the faithful. When you were fleeing without paying any attention to anyone, while the Apostle was calling you from your rear, He requited you with grief upon grief, so that you may not grieve for what you lose nor for what befalls you, and God is well aware of what you do.
Then He sent down to you safety after grief — a drowsiness that came over a group of you — while another group, anxious only about themselves, entertained false notions about God, no notions of ignorance. They said, “Do we have any role in the matter.’ Say, ‘The matter indeed belongs totally to God,’ They hide in their hearts what they do not disclose to you.
They say, ‘Had we any role in the matter, we would not have been slain here.’ Say, ‘Even if you had remained in your houses, those destined to be slain would have set out toward the places where they were laid to rest, so that God may test what is in your hearts, and God knows well what is in the breasts.
Or perhaps the references — to the persecuting people of the Book, to the falling asleep, to the death that awaits — is to something else:
And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.
Then He came the third time and said to them, “Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand.”
Betrayal and Arrest in Gethsemane
And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.
There was, after all, something of a battle:
Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?”
The Battle is used as an occasion to bless the weak and marginalized — the female, the migrant, the tortured, and the dead:
Then their Lord answered them, ‘I do not waste the work of any worker among you, whether male or female; you are all on the same footing.
So those who migrated and were expelled from their homes,
and were tormented in My way, and those who fought and were killed —
I will surely absolve them of their misdeeds and
I will admit them into gardens with streams running in them,
as a reward from God, and God — with Him is the best of rewards.’
This also is parallel to the Gospels:
Then He lifted up His eyes toward His disciples, and said:
“Blessed are you poor,
For yours is the kingdom of God.
Blessed are you who hunger now,
For you shall be filled.
Blessed are you who weep now,
For you shall laugh.
Blessed are you when men hate you,
And when they exclude you,
And revile you, and cast out your name as evil,
For the Son of Man’s sake.
Rejoice in that day and leap for joy!
For indeed your reward is great in heaven,
For in like manner their fathers did to the prophets.
I wish I understood Arabic grammar better. “God — with Him is the best of rewards” states this voice, who I have been calling post-Christian. I wonder if this is a pun
“Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”
Christology and Bibliology
The Word and the words
Christians hold that God created the world through the Logos (“the Word”), and in some ways is identified with the Logos:
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.
The Word became flesh on earth:
And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
But is the Word-in-flesh identical to the Word, or instantiation of it? Jews believe that God has many hypostases He uses to speak to His creation, including the Spirit of the LORD, the Name of the LORD, and the Angel of the LORD. Is Jesus a part of the Word, or is He identical to it?
The Qur’anic author seems aware of this question, because it’s answered repeatedly: Christ is a Word of God:
When the angels said, ‘Oh Mary, God gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary, distinguished in the world and the Hereafter, and one of those brought near. he will speak to the people in the cradle and in adulthood, and will be one of the righteous.’
And the same term is used in the angels’ words predicting John the Baptist:
Thereat Zechariah supplicated his Lord. He said, “My Lord! Grand me a good offspring from You! You indeed hear all supplications.’
Then, as he stood praying in the sanctuary the angels called out to him: ‘God gives you the good news of John, as a confirmer of a Word of God, eminent and chaste, a prophet, and one of the righteous.
He said, ‘My Lord, how shall I have a son while old age has overtaken me and my wife is barren?’Said He, ‘So it is that God does whatever He wishes.’
The Members and the Body
The Church forms the body of Christ. All Christian are members of the one Body of Christ:
Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” 17 But he who is joined to the Lord is one spirit with Him.
1 Corinthians 6:15-17
Christ instructed us to abandon those members which cause sin:
If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.
A logical implication of this, I suppose, is those members of Christ which are still sinful are cast into the fire:
“I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.
“I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.
Or, as the Qur’anic author puts it:
When God said, ‘Oh Jesus, I shall take you, and I shall raise you up toward Myself, and I shall clear you of the faithless, and I shall set those who follow you above the faithless until the Day of Resurrection. Then to Me will be your return, whereat I will judge between you concerning that about which you used to differ.
One Body, and many members.
The Qur’an’s theory of the Logos is similar. Many words, many books, many Scriptures, but one “Book.” The Torah, the Evangel (“Gospel”), and the mysterious Criterion are in some ways instances of it:
God — there is no god except Him — is the Living One, the All-sustainer. He has sent down to you the Book with the truth, confirming what was before it, and He had sent down the Torah and the Evangel before as guidance for mankind, and He has send down the Criterion. Indeed, there is a severe punishment for those who deny the signs of God, and God is all-mighty, avenger.
Yet, while a people may only have been given the Torah, and another only given the Gospel, they still had been given the Book:
When God made a covenant with those who were given the Book: ‘You shall explain it for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a paltry gain. How evil is what they buy!
The Seen and the Unseen
There is one Book in Heaven, the Book is with God, but the Book is not God.
The Torah, The Qur’an, the “Criterion” (whatever that is), even the Messiah, they are books or words, they are perhaps images of the Book, but they are not God.
Christians believe that face of Christ is how we see the face of God, he is a Divine Icon of Ineffable Divinity:
He is the image of the invisible God-, the firstborn over all creation.
In the context of The Family of Amram, this is worse than sola scriptura — this is idolatry. Consider the following verse — it’s almost totally Orthodox, could almost conclude a Catholic prayer service – except for one line:
God will not leave the faithful in your present state, until He has separated the bad ones from the good.
God will not acquaint you with the Unseen,
but God chooses whomever He wishes from His apostles.
So have faith in God and His apostles;
and if you are faithful and Godwary, there shall be a great reward for you.
To me this is a striking. In my impressions of the Qur’an’s second chapter, The Heifer , I mentioned there was clearly an Arian Christian voice in the text as well a post-Christian voice. But on this issue of themes of both — the Arian instances on the created nature of Christ, and the Post-Christian emphasis on the created nature of the Torah, the Gospels, and the “Criterion,” they are.
Would these voices agree, the Word is a Book, and the Book became flesh, and in this flesh was a word in the Book?
I’m not sure. But I had not expected to find this parallelism in voices that otherwise seemed so disjointed.
The Family of Amram is the third chapter of the Qur’an. It follows The Opening, an introductory psalm or prayer, and The Heifer, which introduces both the Arian Christian voice and the post-Christian voice. The Family of Amram continues the development of these voices, but introduces a shared understanding: the multiplicity of words, scriptures, and books, in contrast with the one Book heaven. This intermingling of concepts implies that the apparently post-Christian voice may itself incorporate a Christian commentary, and is not so opposed to the Arian voice as I had first thought.
I read the second chapter of the Qur’an, The Family of Amram, in Gabriel Said Reynolds’ translation.