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Lady Mary (PBUH)

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Question

What is the status and position of Lady Mary?


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

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The Quran introduces Lady Mary (PBUH) as a role model for all believers: ﴾﴿

In verse 42 of Surah Al-Imran, the Quran highlights her distinguished virtues, such as being chosen by God and her purity: Template:Quran بزرگ

The Quran mentions no woman by name except Mary (PBUH). According to its verses, angels spoke to her.[1] In two instances, the Quran explicitly refers to her chastity and purity.[2] Additionally, she is described as a Siddiqah[3] (truthful woman), a title signifying her profound truthfulness.[4] God also commands Mary (PBUH) to worship Him[5] and counts her among the devout (Qanitin),[6] which commentators interpret as those consistently obedient to God.[7]

Prominent scholars like Muhammad ibn Ahmad Al-Qurtubi, a 7th-century AH exegete,[8] and Taqi al-Din Al-Subki, an 8th-century AH Sunni jurist and hadith scholar,[9] 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.[10]

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).[11]

Biography

Unlike the Bible, the Quran begins the story of Lady Mary (PBUH) before her birth.Cite error: Closing </ref> missing for <ref> tag She dedicated her unborn child to God.[12] 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.[13] The elders and scholars of the Children of Israel were asked to take responsibility for her guardianship.[13]

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.[14]

Lady Mary (PBUH) worshipped in the eastern part of the Temple[15] and was renowned among her people for her piety.[16] According to Quranic verses, Zechariah (PBUH) would find provisions with her. When he inquired about them, Mary (PBUH) replied that they were from God.[17]

Mary's Pregnancy and the Birth of Jesus (PBUH)

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Lady Mary (PBUH), according to Quranic verses and Islamic traditions, conceived miraculously without the usual means of pregnancy.[18] The Quran describes this event with the phrase “So We blew into her [our spirit]”Cite error: Closing </ref> missing for <ref> tag

The announcement of Mary’s pregnancy was made by a being referred to in the Quran as "the Spirit",[19] which commentators have identified as the Angel Gabriel (PBUH).[20]

The Quran does not specify the duration of Mary’s pregnancy.[21] Some scholars believe that her pregnancy lasted the usual nine months, similar to other women.[22] 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.[23]

Others assert that her pregnancy was also miraculous and lasted only an hour.[24] 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.[25] Certain traditions also support this opinion.[26]

After giving birth to Jesus (PBUH), Mary (PBUH) returned to her people.[27] Following divine instruction, she observed a vow of silence.[28] 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.[29] The newborn introduced himself[30] and defended his mother’s purity.[31]

Mary’s Desire for Death

Template:نوشتار اصلی According to the Quran, during the intense pains of childbirth[32], Lady Mary (PBUH) wished for death: ﴾﴿ 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.[33]

The Quran only quotes Mary’s words without explaining the reason behind her wish for death.[34] However, commentators have offered several explanations[35]:

  1. 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[34] and the accusations of immorality from her people.[35]
  2. 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.[36]

References

  1. ↑ Sūrat Āl ʿImrān, Verses 42–43.
  2. ↑ Sūrat al-Tahrīm, Verse 12; also: Sūrat al-Anbiyāʾ, Verse 91.
  3. ↑ Sūrat al-Māʾidah, Verse 75.
  4. ↑ Ḥaḍrat Maryam (s) Namād-i Nīāyish, Nāhīd Ṭaybī, Farhang-i Kawsar, 1377 SH, no. 22.
  5. ↑ Sūrat Āl ʿImrān, Verse 43.
  6. ↑ Sūrat al-Tahrīm, Verse 12.
  7. ↑ Tafsīr Aḥsan al-Ḥadīth, ʿAlī Akbar Quraishī, vol. 11, p. 245.
  8. ↑ Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, 1364 SH, vol. 4, p. 83.
  9. ↑ Al-Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 2, p. 149.
  10. ↑ Al-Ālūsī, Rūḥ al-Maʿānī, 1415 AH, vol. 2, p. 149.
  11. ↑ 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.
  12. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named :3
  13. ↑ 13.0 13.1 Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, vol. 2, p. 523, Dār al-Kutub al-Islāmiyyah, Tehran, 1st ed., 1374 SH.
  14. ↑ Sūrat Āl ʿImrān, Verse 44.
  15. ↑ Sūrat Maryam, Verse 16.
  16. ↑ Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 41.
  17. ↑ Sūrat Āl ʿImrān, Verse 37.
  18. ↑ Ṭabarsī, Faḍl ibn Ḥasan, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, 1372 SH, vol. 6, p. 789.
  19. ↑ Sūrat Maryam, Verse 17.
  20. ↑ Makāram Shīrāzī, Tafsīr Nemūneh, 1374 SH, vol. 13, p. 36.
  21. ↑ Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 40, Tehran, Dār al-Kutub al-Islāmiyyah, 1374 SH.
  22. ↑ Ibn Kathīr Dams̱ẖqī, Tafsīr al-Qurʾān al-ʿAzīm, vol. 5, p. 196, Beirut, Dār al-Kutub al-ʿIlmiyyah, Muṣhaḥarāt Muḥammad ʿAlī Bayẓūn, 1419 AH.
  23. ↑ Ibn Kathīr Dams̱ẖqī, Tafsīr al-Qurʾān al-ʿAzīm, vol. 5, p. 196, Beirut, Dār al-Kutub al-ʿIlmiyyah, Muṣhaḥarāt Muḥammad ʿAlī Bayẓūn, 1419 AH.
  24. ↑ Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.
  25. ↑ Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.
  26. ↑ Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, vol. 14, p. 225, Beirut, Muʾassasah al-Wafāʾ, 1410 AH.
  27. ↑ Sūrat Maryam, Verse 27.
  28. ↑ Sūrat Maryam, Verse 26.
  29. ↑ Sūrat Maryam, Verses 27–28.
  30. ↑ Sūrat Maryam, Verses 30–33.
  31. ↑ Tafsīr Nemūneh, vol. 13, p. 45.
  32. ↑ Ṭayyib, Aṭīb al-Bayān fī Tafsīr al-Qurʾān, vol. 8, p. 431, Tehran, Islām, 1378 SH.
  33. ↑ Mughniyyah, Tafsīr al-Kāshif, vol. 5, p. 177, Tehran, Dār al-Kutub al-Islāmiyyah, 1424 AH.
  34. ↑ 34.0 34.1 Fakhr Rāzī, Mafātīḥ al-Ghayb, vol. 21, p. 525, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  35. ↑ 35.0 35.1 Makāram Shīrāzī, Tafsīr Nemūneh, vol. 13, p. 41, Tehran, Dār al-Kutub al-Islāmiyyah, 1374 SH.
  36. ↑ Madrasī, Muḥammad Taqī, Man Hudā al-Qurʾān, vol. 7, p. 32, Tehran, Dār Maḥbī al-Ḥusayn, 1419 AH.

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