Mary in Islam
|Virgin, The Purified, The Exalted, Mother of Isa, Mother of The Messiah, Keeper of Chastity, Mystic, Female Exemplar, Maternal Heroine, Queen of the Saints|
Sai'mah, Mustafiah, Rāki’ah, Sājidah, Qānitah, Siddiqah, Tāhirah
|Born||c. 20 BCE|
|Died||c. 100–120 CE|
|Major shrine||Mary's Tomb, Kidron Valley|
|Influenced||Many notable Muslim and Christian women|
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Maryam ibn Imran (Arabic: مريم, Maryam), the mother of Isa (Jesus), holds a singularly exalted place in Islam as the only woman named in the Quran, which refers to her seventy times and explicitly identifies her as the greatest of all women, stating, with reference to the angelic saluation during the annunciation, "O Mary, God has chosen you, and purified you; He has chosen you above all the women of creation." In the Quran, her story is related in three Meccan chapters (19, 21, 23) and four Medinan chapters (3, 4, 5, 66), and the nineteenth chapter (sūrah) of the scripture, titled "Mary" (Maryam), is named after her. The Quran refers to Mary more often than the Bible.
According to the Quran, divine grace surrounded Mary from birth, and, as a young woman, she received a message from God through the archangel Gabriel that God had chosen her, purified her, and had preferred her above all "the women of the worlds." This event, according to the same narrative, was followed by the annunciation of a child who was to be miraculously conceived by her through the intervention of the divine spirit while she was still virgin, whose name would be Jesus and who would be the "anointed one," the Promised Messiah. As such, orthodox Islamic belief "has upheld the tenet of the virgin birth of Jesus," and although the classical Islamic thinkers never dwelt on the question of the perpetual virginity of Mary at any great length, it was generally agreed in traditional Islam that Mary remained a virgin throughout her life, with the Quran's mention of Mary's purification “from the touch of men” implying perpetual virginity in the minds of many of the most prominent Islamic fathers.
The Quran calls Mary "the daughter of Imran" and it mentions that people called her a "sister of Aaron". Her mother, mentioned in the Quran only as the wife of Imran, prayed for a child and eventually conceived. According to al-Tabari, Mary's mother was named Hannah, and Imran, her husband, died before the child was born. Expecting the child to be male, Hannah vowed to dedicate him to isolation and service in the Temple. However, Hannah bore a daughter instead, and named her Mary.
However the only person referred to as "sister of Aaron" in the Bible is Miriam (Exodus 15:20). Miriam is also believed to be one of Amram's three children the other two being Moses and Aaron (Numbers 26:59).
In the Quran
The birth of Mary is narrated in the Quran with references to her father as well as her mother. Mary's father is called Imran. He is the equivalent of Joachim in Christian tradition. Her mother, according to al-Tabari, is called Hannah, which is the same name as in Christian tradition (Saint Anne). Muslim literature narrates that Imran and his wife were old and childless and that, one day, the sight of a bird in a tree feeding her young aroused Anne's desire for a child. She prayed to God to fulfill her desire and vowed, if her prayer was accepted, that her child would be dedicated to the service of God.
According to Iraqi scholar and translator, N.J. Dawood, the Quran confuses Mary mother of Jesus with Mary the sister of Moses, by referring to Mary, the mother of Jesus' father as Imran, which is the Arabic version of Amram, who in Exodus 6:20, is shown to be the father of Moses. Dawood, in a note to Surah 19:28, where Mary the Mother of Jesus is referred to as the "Sister of Aaron", and Aaron was the brother of Mary sister of Moses, states: "It Appears that Miriam, Aaron's sister, and Maryam (Mary), mother of Jesus, were according to the Koran, one and the same person." Although Islamic studies of the beginning of the 20th century tended to see this as a mistake in genealogy, in more recent Islamic Studies of the 21st century the general consensus is, according to Angelika Neuwirth, Nicolai Sinai & Michael Marx, that the Quran does not make a genealogical error but instead makes use of Typology. This is, following Wensincks conclusion, supported by the figurative speech of the Quran and the Islamic tradition:
Maryam is called a sister of Hārūn and the use of these three names Imrān, Hārūn and Maryam, has led to the supposition that the Kur'ān does not clearly distinguish between the two Maryams of the Old and the New Testaments. It is not necessary to assume that these kinship links are to be interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage can indicate extended kinship, descendance or spiritual affinity. Muslim tradition is clear that there are eighteen centuries between the Biblical Amram and the father of Maryam.
Similarly, Stowasser concludes that "to confuse Mary the mother of Jesus with Mary the sister of Moses and Aaron in Torah is completely wrong and in contradiction to the sound Hadith and the Qur'anic text as we have established".
The Quranic account of Mary's birth does not affirm an Immaculate Conception for Mary as Islam does not accept the doctrine of original sin, or an inherited fault in humans, as it is found in Christianity. No such doctrine exists in Islam.
A descendant of Caliph Ali, Shia Imam, Ja'far al-Sadiq, describes the birth of Mary in detail. According to one narration, God informs Imran that he will grant him with a boy that will heal the blind and the leper and raise the dead by God's permission. When Imran relays the information to his wife, Hannah, she thought that she would conceive a boy. When she delivered Mary, she said "Oh my Lord! Verily I have delivered a female, and the male is not like the female, for a girl will not be a prophet" to which Allah replies "And God knows better what has been delivered[3:36]". When he granted Jesus to Mary, the promise to Imran was fulfilled.
The Quran does not, specifically, point to the fact that Mary lived and grew up in a temple as the word miḥ'rāb in Surah 3:36 in its literal meaning refers to a private chamber or a public/private prayer chamber. The definitive idea of Mary growing up in a temple derived via external literature (i.e. see the narration below by Ja'far al-Sadiq). She was placed under the care of the prophet Zechariah, the husband of Hannah's sister and Mary's maternal uncle and caretaker.:16 As often as Zechariah entered Mary's prayer chamber, he found her provided with food and he would ask her where she received it from, to which she would reply that God provides to whom He wills. Scholars have debated as to whether this refers to miraculous food that Mary received from God or whether it was normal food. Those in favor of the former view state that it had to be miraculous food, as Zechariah being a prophet, would have known that God is the provider of all sustenance and thus would not have questioned Mary, if it was normal food.
Imam Ja'far al-Sadiq narrates that when Maryam was grown, she would go into the mihrab and put on a covering so no one saw her. Zechariah went into the mihrab and found that she had summer fruit in the winter and winter fruit in the summer. He asked "From whence is this?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account"[3:37].:16–17
The virgin birth of Jesus is supremely important in Islam, as one of the most important miracles of God.The first explicit mention of an annunciation foreshadowing the birth of Jesus is in sura 19 (Maryam), ayah 20 where Mary asks Gabriel (Jibril) how she will be able to conceive, when no man has touched her. Gabriel's reply assures Mary that for God all things are easy and that Jesus's virgin birth will be a sign for mankind. The birth is later referred in sura 66 (At-Tahrim), ayah 12, where the Quran states that Mary remained "pure", while God allowed a life to shape itself in Mary's womb. A third mention of the annunciation is in sura 3 (Al-Imran), ayat 42–43, where Mary is also given the glad tidings that she has been chosen above all the women of creation.
Commentators on the Quran remark on the last verse that Mary was as close to a perfect woman as there could be, and she was devoid of almost all failings. Although Islam honors numerous women, including Zipporah, Hagar, Sarah, Asiya, Khadijah, Fatimah, Ayesha, Hafsa many commentators followed this verse in the absolute sense, and agreed that Mary was the greatest woman of all time. Other commentators, however, while maintaining that Mary was the "queen of the saints", interpreted this verse to mean that Mary was the greatest woman of that time and that Fatimah, Khadijah and Asiya were equally great. According to exegesis and literature, Gabriel appeared to Mary, who was still young in age, in the form of a well-made man with a "shining face" and announced to her the birth of Jesus. After her immediate astonishment, she was reassured by the angel's answer that God has the power to do anything. The details of the conception are not discussed during these angelic visits, but elsewhere the Quran states (sura 21, (Al-Anbiya), ayah 91 and 66:12) that God breathed "His Spirit" into Mary while she was chaste.
According to the Quran, Mary was chosen twice by the Lord: O Mary! Verily Allah has chosen you and puriﬁed you and chosen you above the women of the worlds (Quran 3:42); and the first choosing was her selection with glad tidings given to Imran. The second was that she became pregnant without a man, so in this regard, she was chosen over all other women in the world.:16
The Quran narrates the virgin birth of Jesus numerous times. In chapter 19 (Maryam), verses (ayat) 17–21, the annunciation is given, followed by the virgin birth in due course. In Islam, Jesus is called the "spirit of God" because he was through the action of the spirit, but that belief does not include the doctrine of his pre-existence, as it does in Christianity. Sura 3, ayat 47 also supports the virginity of Mary, revealing that "no man has touched [her]". Sura:66:12 states that Jesus was born when the spirit of God breathed upon Mary, whose body was chaste.
According to the Quran, the following conversation transpired between the angel Gabriel and Mary when he appeared to her in the form of a man:
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east. And she took, in seclusion from them, a screen. Then We sent to her Our spirit, and he represented himself to her as a well-proportioned man. She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah." He said, "I am only the messenger of your Lord to give you a pure boy." She said, "How can I have a boy while no man has touched me and I have not been unchaste?" He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.'[19:16-21]
The Quran's narrative of the virgin birth is somewhat different from that in the New Testament. The Quran states that when the pains of childbirth came upon Mary, she held onto a nearby palm tree, at which point a voice came from "beneath the (palm-tree)" or "beneath her", which said " "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee." The Quran goes on to describe that Mary vowed not to speak to any man on that day, as God was to make Jesus, who Muslims believe spoke in the cradle, perform his first miracle. The Quran goes on to narrate that Mary then brought Jesus to the temple, where immediately she began to be taunted by all the men, excluding Zechariah, who believed in the virgin birth. The Israelites questioned Mary how she came to be with child whilst unmarried, to which Mary pointed to the baby Jesus. It was then that, according to the Quran, the infant Jesus began to speak in the cradle, and spoke of his prophecy for the first time.
According to Imam Ja'far al-Sadiq, Jesus the son of Mary used to cry intensely as a child, so that Mary was at wits end regarding his profuse crying. He said to her, "Get some of the bark of that tree, make a tonic from it and feed me with it." When he drank it, he cried intensely. Mary said, "What sort of prescription did you give me?" He said, "Oh my mother! Knowledge of prophet-hood and weakness of childhood.":23
The Fatimid Ismaili jurist Qadi al-Nu’man holds that the virgin birth of Jesus is meant to be interpreted symbolically. In his interpretation, Mary was the follower (lahiq), of the Imam Joachim (‘Imran). However, when Joachim realized that she was not suited for the Imamah, he passed it to Zechariah, who then passed it to John the Baptist. Meanwhile, Mary received spiritual inspiration (madda) from God, revealing that he would invite a man [to the faith] who would become an exalted Speaker (natiq) of a revealed religion (shari’a). According to al-Nu’man, the verses “She said: Lord! How can I have a child when no man has touched me?” (Quran 3:47) and “neither have I been unchaste” (Quran 19:20) are symbolic of Mary’s saying, “How can I conduct the invitation (da’wa) when the Imam of the Time has not given me permission to do so?” and “Nor shall I be unfaithful by acting against his command”, respectively. To this, a celestial hierarch replies “Such is God. He creates [i.e., causes to pass] what he wills” (Quran 3:47).
Mary is one of the most honored figures in Islamic theology, with the majority of Muslims viewing her as one of the most righteous women to have lived, and a minority viewing her as a prophet. Muslim women look upon her as an example and are known to visit both Muslim and Christian shrines. Muslim tradition, like Christian, honors her memory at Matariyyah near Cairo, and in Jerusalem. Muslims also visit the Bath of Mary in Jerusalem, where Muslim tradition recounts Mary once bathed, and this location was visited at times by women who were seeking a cure for barrenness. Some plants have also been named after Mary, such as Maryammiah, which, as tradition recounts, acquired its sweet scent when Mary wiped her forehead with its leaves. Another plant is Kaff Maryam (Anastatica), which was used by some Muslim women to help in pregnancy, and the water of this plant was given to women to drink while praying.
Islamic literature does not recount many instances from Mary's later life, and her assumption is not present in any Muslim records. Nevertheless, some contemporary Muslim scholars, an example being Martin Lings, accepted the assumption as being a historical event from Mary's life. One of the lesser-known events which are recorded in Muslim literature is that of Mary visiting Rome with John and Thaddeus (Jude), the disciples (al-Hawāriyūn) of Jesus, during the reign of Nero.
Qadi al-Nu'man, the twelfth century Muslim jurist and luminary, in his book on the esoteric interpretation of faith, Asās al-Ta'wīl, talks about the spiritual birth (milad al-bātin) of Jesus, as an interpretation of his story of physical birth (milad al-zāhir). He says that Mary, the mother of Jesus, was a metaphor for someone who nurtured and instructed Jesus, rather than physically giving birth to him. He also pointed out that Zachariah (The Imam of the Time) appointed Mary as one of his proofs (sing. hujja).
- Qānitah: Mary is so called in sura 66:12. The Arabic term implies the meaning, not only of constant submission to God, but also absorption in prayer and invocation, meanings that coincides with the image of Mary spending her childhood in the temple of prayer. In this way, Mary personifies prayer and contemplation in Islam.
- Siddiqah: She who confirms the truth or She who has faith. Mary is called Siddiqah twice in the Quran (sura 5 (Al-Ma'ida), ayat 73–75 and 66:12). The term has also been translated, She who believes sincerely completely.
- Sājidah: She who prostrates to God in worship. The Quran states: "O Mary! Worship your Lord devoutly: prostrate yourself". While in Sujud, a Muslim is to praise God and glorify Him. In this motion, which Muslims believe to be derived from Marian nature, hands, knees and the forehead touch the ground together.
- Rāki’ah: She who bows down to God in worship. The Quran states: "O Mary! Bow down in prayer with those men, who bow down." The command was repeated by angels only to Mary, according to the Muslim view. Ruku' in Muslim prayer during prayer has been derived from Mary's practice.
- Tāhirah: She who was purified.
- Mustafia: She who was chosen. The Quran states: "O Mary! God has chosen you and purified you and again he has chosen you above all women of all nations of the worlds".
- Sa’imah: She who fasts. Mary is reported to fast one-half of a year in some Muslim traditions.
Many other names of Mary can be found in various other books and religious collections. In Hadith, she has been referred to by names such as Batul, Adhraa (Ascetic Virgin), and Marhumah (Enveloped in God's Mercy).
Mary is believed to have been buried at the Tomb of the Virgin Mary in the Kidron Valley, at the foot of the Mount of Olives, in Jerusalem. The Christian church on the site has been destroyed several times but the crypt has remained intact. The site is run by the Greek Orthodox Church of Jerusalem who share it with the Armenian Apostolic Church. A mihrab was built on the site to aid Muslim pilgrims in prayer.
Mosques named after Mary:
- Mary Mother of Jesus Mosque in Hoppers Crossing, Victoria, Australia.
- Mosque Maryam (Mary), the Nation of Islam National Center, Chicago, IL
- Qal'bu Maryam Women's Mosque (Heart of Mary), Berkeley, CA
- Maryam Umm Eisa (Mary Mother of Jesus), Abu Dhabi, United Arab Emirates
- Mariam Al-Batool Mosque (Virgin Mary) in Paola, Malta
- Mary (Ahmadiyyah) Mosque in Galway, Ireland.
- Qur'an 3:42; cited in Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
- J.D. McAuliffe, Chosen of all women
- J.-M. Abd-el-Jalil, Marie et l'Islam, Paris 1950
- Qur'an 3:42; cf. trans. Arberry and Pickthall; Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
- Esposito, John. What Everyone Needs to Know About Islam. New York: University Press, 2002. P31.; cf. Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
- Enzyklopadie des Islam English translation of German article about "Maria" at eslam.de
- Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
- e.g. Rāzī, Tafsīr, viii, 46
- Clooney S.J., Francis X., "What Islam really teaches about the Virgin Mary", America, December 18, 2015
- Quran 19:28
- Quran 3:35
- Ayoub, Mahmoud M. (2013-05-21). The Qur'an and Its Interpreters: Volume 2: Surah 3. Islamic Book Trust. p. 93. ISBN 978-967-5062-91-9.
- Wheeler, Brannon M. (2002). Prophets in the Quran: an introduction to the Quran and Muslim exegesis. Continuum International Publishing Group. pp. 297–302. ISBN 0-8264-4957-3.
- Da Costa, Yusuf (2002). The Honor of Women in Islam. LegitMaddie101. ISBN 1-930409-06-0.
- Quran 3:36
- Lejla Demiri, "Mary in the Qur’an" pp. 9-11 L’OSSERVATORE ROMANO, 51st year, No. 29 (2556) Friday, 20 July 2018. → Download pdf file here 
- Quran 3:31
- Dawood, N J (1956). The Koran. London: Penguin Books. p. 53. ISBN 9780141393841.
- Dawood, N J (1956). The Koran. London: Penguin Books. p. 306. ISBN 9780141393841.
- Michael Marx: Glimpses of a Mariology in the Qur'an; in: A. Neuwirth, Nicolai Sinai, Michael Marx (Hrsg.): The Qur'ān in Context. Historical and Literary Investigations into the Qur'ānic Milieu. Leiden 2011. pp. 533–563.
- Arent Jan Wensinck: Maryam. In: A. J. Wensinck, J. H. Kramers (Hrsg.): Handwörterbuch des Islam. pp. 421–423.
- A. J. Wensinck (Penelope Johnstone), "Maryam" in C. E. Bosworth, E. van Donzel, W. P. Heinrichs & Ch. Pellat (Eds.), The Encyclopaedia Of Islam (New Edition), 1991, Volume VI, p. 630.
- B. F. Stowasser, Women In The Qur'an, Traditions, And Interpretation, 1994, Oxford University Press: New York, p. 393-394.
- Aliah Schleifer, Mary The Blessed Virgin Of Islam, 1998, op. cit., p. 36.
- Cleo McNelly Kearns. (2008), The Virgin Mary, Monotheism and Sacrifice, New York: Cambridge University Press, p. 254–5
- Malik Ghulam Farid, et al. (1988) Āl ʻImrān, The Holy Quran with English Translation and Commentary Vol. II, p.386–8, Tilford: Islam International
- Qa'im, Mahdi Muntazir (2007). Jesus Through the Qur'an and Shi'ite Narrations (bilingual ed.). Queens, New York: Tahrike Tarsile Qur'an. pp. 14–15. ISBN 978-1879402140.
- "Corpus Quran Surah 34:13 maḥārība referred to as an elevated chamber".
- Quran translation by Yusuf Ali. "Quran".
- "The Quranic Arabic Corpus".
Every time Zechariah entered upon her in the prayer chamber
- Quran 3:32
- Quran 19:20–22 Sura 19:20 She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"
19:21 He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."
19:22 So she conceived him, and she retired with him to a remote place.
- Quran 66:12
- Quran 3:37–38
- Bosworth, C.E. et al., The Encyclopaedia of Islam, Volume VI: Mahk-Mid, Brill: 1991, p. 629
- Two such commentators were al-Razi and al-Qurtubi.
- R. Arnaldez, Jesus fils de Marie prophete de l'Islam, Paris 1980, p. 77.
- Quran 21:91
- Islam: A Guide for Jews and Christians by F. E. Peters 2005 Princeton University Press ISBN 0-691-12233-4, p. 23.
- Holy people of the world: a cross-cultural encyclopedia, Volume 1 by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 558–559
- Leirvik 2010, pp. 33–34.
- Quran 19:17–21 Pickthall translation
- Christianity, Islam, and the West by Robert A. Burns, 2011, ISBN page 32
- Quran 3:47
- Understand My Muslim People by Abraham Sarker 2004 ISBN 1-59498-002-0 page 127
- Quran 19:24–25
- Quran 19:26
- Quran 19:27–33
- Virani, Shafique. "Hierohistory in Qāḍī l-Nuʿmān's Foundation of Symbolic Interpretation (Asās al-Taʾwīl): The Birth of Jesus". Studies in Islamic Historiography.
- Beyond The Exotic: Women's Histories In Islamic Societies, pg. 402. Ed. Amira El-Azhary Sonbol. Syracuse: Syracuse University Press, 2005. ISBN 9780815630555
- T. Canaan, Muhammaden Saints and Sanctuaries in Palestine, in Journal of the Palestine Oriental Sac., iv/1–2, 1924, 1–84
- Muhammad, M. Lings, pg. 101
- Bosworth, C.E. et al., The Encyclopaedia of Islam, Volume VI: Mahk-Mid, Brill: 1991, p. 631
- Virani, Shafique. "Hierohistory in Qāḍī l-Nuʿmān's Foundation of Symbolic Interpretation (Asās al-Taʾwīl): The Birth of Jesus". Studies in Islamic Historiography.
- Quran 5:73–75
- Quran 3:43
- Quran 3:42
- Khattan, Rahib; The Blessed names of Sayyidatina Maryam, pg 111
- "Masjid Maryam (Virgin Mary) – Hoppers Crossing, Victoria". Foursquare.com. Retrieved 2013-11-03.
- "UAE names Abu Dhabi mosque after Mary, mother of Jesus". 15 June 2017.
|Wikimedia Commons has media related to Virgin Mary.|
- Our Lady and Islam: Heaven's Peace Plan, an article by Father Ladis J. Cizik, Blue Army National Executive Director. Part of All About Mary, an encyclopedic tool for information on Mary, the Mother of Christ, compiled by the University of Dayton's Marian Library/International Marian Research Institute, the world's largest repository of books, artwork and artifacts devoted to Mary and a pontifical center of research and scholarship.
- The Qur'an and Mary, part of All About Mary, an encyclopedic tool for information on Mary, the Mother of Christ, compiled by the University of Dayton's Marian Library/International Marian Research Institute.
- Jesus and The Virgin Mary in Islam By Juan Galvan
- Mary from Sufi Islam perspective