Rutab, Tawakkul, and Consolation in Sūrah Maryam: Material Aptness and Exegetical Coherence in Q 19:22–26
DOI:
https://doi.org/10.33102/jmqs.v22i1.627Keywords:
Maryam, Qurʼān , 19:25–26, rutab, qarrī ʿaynan, tawakkul, sabab, naẓmAbstract
The Qurʾānic account of Maryam’s childbirth in Sūrah Maryam (19:22–26) presents, in a remarkably compressed narrative, the convergence of bodily vulnerability, divine solicitude, and theological instruction. Classical exegetical discussions repeatedly mark the scene as extraordinary: the palm tree is variously described as dry, severed, or fruiting outside its normal season, thereby indicating that the descent of fruit transcends ordinary agricultural causality. Yet the Qurʾānic diction is not merely miraculous in general terms; it is materially precise, specifying rutab, fresh ripe dates, at the very moment of delivery. This article aims to examine the exegetical and theological significance of that precision by asking how the command to shake the palm trunk, the imperatives to eat and drink, and the reassurance qarrī ʿaynan function as a coherent sequence of divine care. Methodologically, the study adopts a close textual and semantic reading of Q 19:22–26, engages major classical tafsīr traditions, and places their insights in conversation with the theological framework of tawakkul and al-akhdh bi-l-asbāb, alongside selected modern nutritional and clinical discussions on the physiological relevance of dates in childbirth. The analysis shows that Q 19:25 differs meaningfully from Maryam’s unmediated provision in Q 3:37: here, divine provision is coupled with commanded human action, without compromising reliance upon God. It further demonstrates that qarrī ʿaynan denotes not only emotional comfort but a restored composure grounded in the child’s presence and the vindication soon to unfold. The discussion argues that the specification of rutab is therefore not incidental but integral to the passage’s inner logic. Bodily nourishment, emotional restoration, and divine mercy are woven into a single literary-theological structure in which material aptness becomes an exegetical sign of Qurʾānic precision.
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