View source for Lady Mary (PBUH)

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What is the status and position of Lady Mary?
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{{portal|زن و خانواده|واژه‌ها}}
'''Lady Mary (PBUH)''' is the only woman mentioned by name in the [[Quran]] and is presented as a role model for all believers. According to Quranic verses, she held esteemed positions such as being chosen by [[God]], being titled as ''Siddiqah'' (truthful), possessing purity and chastity, and conversing with angels. Some Muslim scholars have even considered her to be a prophet.

In accordance with her mother’s vow, Mary (PBUH) was taken to the Temple of [[Jerusalem]] for service and worship of God. The temple priests disputed over who should take care of her. To resolve this, they cast lots, and the responsibility fell to [[Prophet Zechariah (PBUH)]]. He became her guardian. Lady Mary (PBUH) worshipped in the eastern part of the temple and was known among her people for her piety. According to the Quran, Zechariah (PBUH) would see food with her and inquire about its source, to which she would reply that it was sent by God.

Based on Quranic verses and prophetic traditions, Lady Mary (PBUH) conceived miraculously, without the usual means of conception. The Quran does not specify the duration of her pregnancy. According to some commentators, her pregnancy lasted nine months, similar to other women, while others believe it was miraculous and lasted only an hour.

== Virtue ==
{{نوشتار اصلی|Lady Mary’s Role Model Status| Women Exemplars in the Quran}}

The [[Quran]] introduces Lady Mary (PBUH) as a role model for all believers: {{quran||ترجمه=And Allah has set forth an example for those who believe... Mary, the daughter of ‘Imran, who guarded her chastity|سوره=At-Tahrim|آیه=۱۱–۱۲}}

In verse 42 of [[Surah Al-Imran]], the Quran highlights her distinguished virtues, such as being chosen by God and her purity: {{quran بزرگ|یَا مَرْیَمُ إِنَّ اللَّهَ اصْطَفَاکِ وَطَهَّرَکِ وَاصْطَفَاکِ عَلَیٰ نِسَاءِ الْعَالَمِینَ|ترجمه=O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.|سوره=Al-Imran|آیه=42}}

The Quran mentions no woman by name except Mary (PBUH). According to its verses, angels spoke to her.<ref>Sūrat Āl ʿImrān, Verses 42–43.</ref> In two instances, the Quran explicitly refers to her chastity and purity.<ref>Sūrat al-Tahrīm, Verse 12; also: Sūrat al-Anbiyāʾ, Verse 91.</ref> Additionally, she is described as a ''Siddiqah''<ref>Sūrat al-Māʾidah, Verse 75.</ref> (truthful woman), a title signifying her profound truthfulness.<ref>Ḥaḍrat Maryam (s) Namād-i Nīāyish, Nāhīd Ṭaybī, Farhang-i Kawsar, 1377 SH, no. 22.</ref> God also commands Mary (PBUH) to worship Him<ref>Sūrat Āl ʿImrān, Verse 43.</ref> and counts her among the devout (''Qanitin''),<ref>Sūrat al-Tahrīm, Verse 12.</ref> which commentators interpret as those consistently obedient to God.<ref>Tafsīr Aḥsan al-Ḥadīth, ʿAlī Akbar Quraishī, vol. 11, p. 245.</ref>

Prominent scholars like Muhammad ibn Ahmad Al-Qurtubi, a 7th-century AH exegete,<ref>Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, 1364 SH, vol. 4, p. 83.</ref> and Taqi al-Din Al-Subki, an 8th-century AH Sunni jurist and hadith scholar,<ref>Al-Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 2, p. 149.</ref> considered Lady Mary (PBUH) a prophet. They based their argument on the Quranic account of divine revelation delivered to her through angels, similar to the experiences of other prophets. They also cited her remarkable qualities in verse 42 of Surah Al-Imran as evidence of her prophethood.<ref>Al-Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 2, p. 149.</ref>

In mystical texts, Lady Mary (PBUH) is recognized as one of the ''[[Awliya Allah]]'' (friends of God) and is described as possessing a special rank of divine guardianship (''Wilayah Khasah'').<ref>Khushḥāl Dastjardī, Ṭāhirah and Zaynab Riẓāpur, "Bāzṭāb-i Maqāmāt-i Ḥaḍrat Maryam (s) dar Matn-hā-ye ʿIrfānī Fārsī az Qarn-i Chahārum tā Pāyān-i Qarn-i Nohom," Majallah-ye ʿIlmī-Pazhūhishī-ye Mutālʿāt-i ʿIrfānī, no. 12, 1389 SH.</ref>

== Biography ==
Unlike the Bible, the [[Quran]] begins the story of Lady Mary (PBUH) before her birth.<ref name=":3"> Mary’s mother was expecting a child and assumed it would be a boy.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, vol. 2, p. 523, Dār al-Kutub al-Islāmiyyah, Tehran, 1st ed., 1374 SH.</ref> She dedicated her unborn child to God.<ref name=":3"/> Contrary to her assumption, the baby was a girl. Despite this, the mother upheld her vow, naming the baby Mary. In accordance with her pledge, Mary (PBUH) was taken to the Temple of Jerusalem for service and worship of God.<ref name=":4">Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, vol. 2, p. 523, Dār al-Kutub al-Islāmiyyah, Tehran, 1st ed., 1374 SH.</ref> The elders and scholars of the Children of Israel were asked to take responsibility for her guardianship.<ref name=":4"/>

Mary (PBUH), the daughter of ‘Imran, came from a noble family. This led to a dispute among the claimants to her guardianship. To resolve the matter, lots were cast, and Prophet Zechariah (PBUH), who at the time was childless, was chosen as her guardian.<ref>Sūrat Āl ʿImrān, Verse 44.</ref>
  
Lady Mary (PBUH) worshipped in the eastern part of the Temple<ref>Sūrat Maryam, Verse 16.</ref> and was renowned among her people for her piety.<ref>Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 41.</ref> According to Quranic verses, [[Zechariah (PBUH)]] would find provisions with her. When he inquired about them, Mary (PBUH) replied that they were from God.<ref>Sūrat Āl ʿImrān, Verse 37.</ref> 

== Mary's Pregnancy and the Birth of Jesus (PBUH) ==
{{نوشتار اصلی|The Duration of Mary’s Pregnancy|Mary’s Conception}}
 
Lady Mary (PBUH), according to Quranic verses and Islamic traditions, conceived miraculously without the usual means of pregnancy.<ref>Ṭabarsī, Faḍl ibn Ḥasan, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, 1372 SH, vol. 6, p. 789.</ref> The Quran describes this event with the phrase “So We blew into her [our spirit]”<ref name=":02">. The creation of [[Jesus (PBUH)]] is likened to that of [[Adam (PBUH)]], both being miraculous.<ref>Sūrat Āl ʿImrān, Verse 59.</ref>
  
The announcement of Mary’s pregnancy was made by a being referred to in the Quran as "the Spirit",<ref>Sūrat Maryam, Verse 17.</ref> which commentators have identified as the [[Angel Gabriel (PBUH)]].<ref>Makāram Shīrāzī, Tafsīr Nemūneh, 1374 SH, vol. 13, p. 36.</ref>

The Quran does not specify the duration of Mary’s pregnancy.<ref>Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 40, Tehran, Dār al-Kutub al-Islāmiyyah, 1374 SH.</ref> Some scholars believe that her pregnancy lasted the usual nine months, similar to other women.<ref>Ibn Kathīr Dams̱ẖqī, Tafsīr al-Qurʾān al-ʿAzīm, vol. 5, p. 196, Beirut, Dār al-Kutub al-ʿIlmiyyah, Muṣhaḥarāt Muḥammad ʿAlī Bayẓūn, 1419 AH.</ref> They argue that the primary purpose of the Quranic narrative is to extol Mary’s virtues, and if the duration of her pregnancy had been miraculous, the Quran would have mentioned it explicitly.<ref>Ibn Kathīr Dams̱ẖqī, Tafsīr al-Qurʾān al-ʿAzīm, vol. 5, p. 196, Beirut, Dār al-Kutub al-ʿIlmiyyah, Muṣhaḥarāt Muḥammad ʿAlī Bayẓūn, 1419 AH.</ref>

Others assert that her pregnancy was also miraculous and lasted only an hour.<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.</ref> They support this view by noting that the Quran immediately transitions from Mary’s conception to the birth of Jesus (PBUH) using the Arabic particle fa (indicating immediacy), suggesting a short and extraordinary gestation period.<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.</ref> Certain traditions also support this opinion.<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.</ref>

After giving birth to Jesus (PBUH), Mary (PBUH) returned to her people.<ref>Sūrat Maryam, Verse 27.</ref> Following divine instruction, she observed a [[vow of silence]].<ref>Sūrat Maryam, Verse 26.</ref> Accused by the Children of Israel of immorality due to giving birth without a father, [[God]] vindicated her by enabling the infant [[Jesus (PBUH)]] to speak.<ref>Sūrat Maryam, Verses 27–28.</ref> The newborn introduced himself<ref>Sūrat Maryam, Verses 30–33.</ref> and defended his mother’s purity.<ref>Tafsīr Nemūneh, vol. 13, p. 45.</ref> 

== Mary’s Desire for Death ==
{{نوشتار اصلی|Mary’s Wish for Death}}
According to the Quran, during the intense pains of childbirth<ref>Ṭayyib, Aṭīb al-Bayān fī Tafsīr al-Qurʾān, vol. 8, p. 431, Tehran, Islām, 1378 SH.</ref>, Lady Mary (PBUH) wished for death: {{quran||ترجمه= I wish I had died before this and was a thing long forgotten.|سوره=Maryam|آیه=23}} [[Mohammad Jawad Mughniyah]], a contemporary Shia commentator, believes that such expressions are natural for any human enduring extreme hardship, as long as they are not rooted in doubt about faith.<ref>Mughniyyah, Tafsīr al-Kāshif, vol. 5, p. 177, Tehran, Dār al-Kutub al-Islāmiyyah, 1424 AH.</ref> 
  
The Quran only quotes Mary’s words without explaining the reason behind her wish for death.<ref name=":1">Fakhr Rāzī, Mafātīḥ al-Ghayb, vol. 21, p. 525, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.</ref> However, commentators have offered several explanations<ref><ref name=":2">Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 41, Tehran, Dār al-Kutub al-Islāmiyyah, 1374 SH.</ref>:  
# Fear of Accusations: Mary (PBUH) was renowned among the [[Children of Israel]] for her piety, to the extent that God would send her heavenly provisions. In her esteemed position, she feared the consequences of having a child without a husband<ref name=":1">Fakhr Rāzī, Mafātīḥ al-Ghayb, vol. 21, p. 525, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.</ref> and the accusations of immorality from her people.<ref><ref name=":2">Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 41, Tehran, Dār al-Kutub al-Islāmiyyah, 1374 SH.</ref>
# Sense of Isolation: Mary (PBUH) lived a life of constant worship, detached from worldly concerns and responsibilities. When faced with an unexpected pregnancy and the challenges of childbirth, she felt alone and overwhelmed, leading her to wish for death.<ref>Madrasī, Muḥammad Taqī, Man Hudā al-Qurʾān, vol. 7, p. 32, Tehran, Dār Maḥbī al-Ḥusayn, 1419 AH.</ref>  

== References ==
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