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Mary in Islam
Zeki Saritoprak
John Carroll University, zsaritoprak@jcu.edu

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Saritoprak, Zeki, "Mary in Islam" (2019). 2019 Faculty Bibliography. 42.
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Mary in Islam

Abstract and Keywords

In the Qur’an, Mary has a unique place. As the only woman mentioned by name, the
mother of Jesus, and a pious servant of God, she has inspired Muslim men and women
since the beginning of Islam. In this chapter, there will first be a short overview of Mary’s
place in the Qur’an and the sayings of the Prophet, that is, Hadith. Following this, the im­
portance of Mary in Islamic theology and spirituality generally as well as Mary’s histori­
cal place within Islam will be outlined. The views of important Muslim mystics, theolo­
gians, and various other scholars will be examined. There will be a discussion of Mary’s
importance for Christian–Muslim dialogue. Of particular note, the chapter will look at
how recent and contemporary scholars have understood Mary’s role and how Mary can
be an important figure for inter-faith cooperation.

Keywords: Mary, Jesus Qur’an, Hadith, theology, spirituality, inter-faith, Christian–Muslim dialogue

Mary in the Qur’an

FOR many Muslims, Mary is considered the most important woman to have ever lived.
The Qur’an, the Holy Book of Islam, gives paramount importance to her and her story is
one of the central narratives in it. Mary is the only woman mentioned by name in the
Qur’an. The Qur’an describes her as chosen and purified and elevated above all women of
the worlds (Q 3:42). Her own life, her relationship with Jesus, and that with her mother
are key elements in the Islamic understanding of what it means to be virtuous and her
story has been used as an example for Muslims, both men and women, since the begin­
ning of Islam. The story of Mary can be found in various places in the Qur’an, but most
prominently in chapters 3 and 19, the latter of which is named ‘Maryam’, the Arabic name
for Mary.

The Qur’anic story of Mary can be divided roughly into three parts: her family and moth­
er up to her birth, her early life, and her adulthood which includes the story of her giving
birth to Jesus. The first part consists of three stages. The first stage is a Divine choice of
her family. Mary is known to come from the family of ’Imran. ‘Al ’Imran’, the second
longest chapter in the Qur’an, is named after the family. Alongside Adam, Noah, and the
family of Abraham, the family of Imran, is chosen by God according to the Qur’an (Q
3:33). According to the fourteenth-century Qur’an commentator Ibn Kathir, Imran here is
referring to Mary’s father. ‘The family of Imran is chosen and what is meant by this Imran
is the father of Mary, the mother of Jesus’ (Ibn Kathir 1999: 2.33). The second stage is
about the wife of Imran, who is known in the Islamic tradition as Hannah. In the Qur’an
she prays to God: ‘My Lord, surely I have vowed unto You that which is in my belly and
consecrated it [to You]. Accept it from me. Surely You are the All-Hearing, the All-
Knowing’ (Q 3:35). This is generally regarded as pointing to the birth of Mary. Interest­
ingly, there are no stories of midwives which occur in some infancy gospels such as the
Gospel of James. Apparently, she was expecting a boy, but she gave birth to a girl and she
was astonished. The third stage is the naming of the child. Mary is (p. 94) born, but who
will name her? What should be the name of this child? Again the Qur’an gives an impor­
tant role to her mother. Her mother is the one who gave Mary her name. She is not just
giving Mary her name though; she is concerned about her future and her offspring.
Mary’s devout mother asks God to protect Mary and her offspring from Satan. On the sur­
face, it seems that as Mary’s mother was expecting a boy and she gave birth to a girl, her
prayer was not accepted; however, as the Qur’an states, her prayer was accepted in the
most beautiful way. God accepted her earlier prayer when Mary was born and her later
prayer after Mary was born. Thus, both she and her offspring were protected from the
touch of Satan. The Qur’anic verse says: ‘when she gave birth to her she said, “My Lord, I
have given birth to her, a female”. And God knows better about what she had given birth
to. “The male is not as the female. And I have named her Mary, and I surely seek refuge in
You for her and her offspring, to protect them from Satan, the cursed one”’ (Q 3:36).

The story continues into the early life of Mary. The Qur’an describes Zachariah’s care for
her. Here, the Qur’an does not mention how it became Zachariah’s job to take care of her,
although in a later verse it recounts a story suggesting that potential caretakers were
casting their pens—similar to the story found in the Gospel of James which describes
these lots as pens. In any event, it is clear that it was the pious servant of God, Zachariah,
who became her guardian. Whenever Zachariah entered the sanctuary where she was, he
would find food with her. With great surprise he said: ‘O Mary! Where did this (food)
come from? She answered: It is from God. Surely God provides sustenance without mea­
sure to those He wants to bless’ (Q 3:37). With this verse, the Qur’an responds to a possi­
ble question about Mary’s food. She is alone and she needs food but how will this food
come to her? The verse is clear that although Zachariah will perfectly take care of her
and bring food to her, she was blessed by God by receiving her food miraculously from
God. Also, the verse shows Mary’s great trust in God. She believes in God and she be­
lieves that if God wants to bless someone God will provide food and sustenance without
measure.

At this point in the story, Mary is grown up and angels visit her and inform her of her sta­
tus. ‘And remember when angels said: “O Mary! Surely God has chosen you and purified
you, and has preferred you over the women of the worlds”’ (Q 3:42). Now she is chosen;
she is no longer a regular woman. She is elevated above the women of all nations. She is
also purified by God. This purification is known as the quality of the pious and in the
Qur’anic language God loves those who are purified (Q 2:222). In other words, Mary is
purified and God loves her because she is purified. As indicated in this verse, being cho­
sen does not mean to be exempt from worshipping God. Even the most chosen person in
Islam, the Prophet of Islam, one of whose names is Mustafa, that is ‘the chosen one’,
would still worship God. In the next verse, God distinctly addresses Mary and says: ‘O
Mary! Obey to your Lord. Prostate and bow down with those who bow down before
God’ (i.e. worship God with the worshippers) (Q 3:43).

The Qur’anic narrative suggests that Mary encountered angels several times. It seems
that the above visit is about her status. There was also an apparently separate visit to
give Mary good news about her pregnancy. The Qur’an says: ‘Remember when angels
said to Mary: “O Mary! Surely God gives you good news with a word from Him whose
name is (p. 95) the Messiah, Jesus, son of Mary, illustrious in this world and in the Here­
after. And he is among those who are close to God’” (Q 3:45). The angels are giving Mary
further information about the child who will be born. According to the Qur’an, the birth of
this child itself is a miracle since Mary was not touched by any human being and he will
be the recipient of more miracles after he is born. One of his miracles will be his speech
from his cradle. In fact, this episode in her life can be considered a miracle of both Jesus
and Mary. When this new born child speaks miraculously, he speaks on his mother’s cue.
It is as if Mary says to her new born baby, ‘speak and declare my innocence’. Jesus speaks
with a powerful statement. It is evident that Mary is both frustrated and confident be­
cause angels told her what would happen to her. The Qur’an says: ‘He will speak to peo­
ple in his cradle and when he is grown up, and he is among the wholesome’ (Q 3:46). It is
interesting to compare this to the Gospel of Luke which suggests that Jesus showed a mir­
acle when he was in the womb of his mother: ‘When Elizabeth heard Mary’s greeting, the
baby leaped in her womb, and Elizabeth was filled with the Holy Spirit’ (Luke 1:41).
When the angel gave her good news that she would become pregnant, she found it in­
credible and a marvel because she was chaste and not touched by any human being.
Mary said: ‘“My Lord, how can I have a child while no man has touched me?” God said,
“Even so, God creates whatever He wants. When He decrees a thing, He just says to it:
Be! and it becomes”’ (Q 3:47).

This then leads up to the third episode of Mary’s life as narrated by the Qur’an, her giv­
ing birth to Jesus. In chapter 3, there are no negative reactions to Mary’s pregnancy. It is
in chapters 4 and 19 where we find most of this portion of the story of Mary. In chapter 4
we first see that her people slandered her by accusing her of a great calumny (4:156).
The Qur’an also says here that Mary received a Word from God, that is, Jesus. But unlike
the Holy Scriptures that prophets received which were ‘revealed’, the Word received by
Mary was planted or more literally, ‘God threw [it] to Mary’ (Q 4:171). Thus it is clear that
this Word is not like the scriptures directly, but it is also clear that Mary did receive this
Word. This is important because it makes a distinction between Jesus and the scriptures.
There is no doubt that the most elaborate version of the story of Mary as an adult is men­
tioned in Surah Maryam, chapter 19 of the Qur’an. The full story is fascinating, and
tellingly shows Mary’s frustrations because something unusual occurs to her. According
to the Qur’anic story, she isolated herself from her people to the eastern part of the cham­
ber. Here God sent her ‘His spirit’, that is, the angel Gabriel in a full human form (Q
19:16–17). In the story, spirit is used in the singular not in the plural. In this situation,
Mary takes refuge in God from anyone who would have bad intentions (Q 19:18). In other
words, when Gabriel appears to Mary in the form of a human being, Mary says to him, ‘If
you are pious, you will not harm me. I take refuge in God from such a person that could
harm me’. In his commentary on this verse, one important commentator Fakhr al-Din al-
Razi (d. 1210) says: ‘Sending angel Gabriel to her was an honour for Mary’ (al-Razi
1420H: 1.522). In this episode, we see a remarkable conversation between Mary and the
angel Gabriel. Mary is afraid but Gabriel calms her, by giving her Divine good news that
the purpose of his presence is to give her a boy that is pure (zaky) (Q 19:19).

(p. 96)It is here that the Qur’an begins to describe the birth of Jesus. While the Qur’an
does not give details related to her pregnancy, her relationship with Zachariah, his wife
or her family, some of these can be found in other sources, such as the Infancy Gospel of
James and it seems as if the Qur’an assumes that the audience will know the details from
these sources. One element the Qur’an does describe is Mary’s frustration. After conceiv­
ing and retiring, Mary says ‘I wish I had died before this and that I would be totally
forgotten’ (Q 19:23). Her frustration is understandable. This is a woman of chastity and
honour and such a woman with such an important place in her society is now facing a so­
cial dilemma. She is unable to explain her situation, a situation which had never before
happened. This is why the Qur’an speaks of her grievance and as commentators have
pointed out, Mary is perplexed. She is searching for Divine guidance, yet God never left
her alone.

While describing Mary’s pregnancy, the Qur’an again relates the miraculous nature of
food that sustained her while she was in seclusion. God asked her just to shake a palm
tree near where she was resting. This tree would provide her with fresh dates (Q 19:25).
This again shows how, throughout her life, Mary was under Divine protection. Then God
says to her, ‘Eat and drink and let your eyes become happy [with your new child.] If you
ever see a human being say, “I have vowed to the Most-Merciful a fast. I will not speak to
any human being today”’ (Q 19:26). According to Qur’anic commentators, during this
time of frustration she was hearing the voice of angels giving her good tidings for the
birth of Jesus. In fact, not only angels, but Jesus himself talked to her. With this she be­
came confident that this was a Divine intervention and all of this was through the Divine
order (al-Tabari 2000: 18.185).

Commentators likewise note that when Mary brought her child to her community, she had
already received a faithful confidence that God would help her. In fact, she even received
a revelation that she should not speak verbally, but only through signals such as pointing.
This is why, when she came to her people and the child was in his cradle, the people said,
‘Mary this is a terrible thing you have brought to us’. Relating her to Aaron who was be­
lieved to be one of the pious people of her society they said: ‘O sister of Aaron! Your fa­
ther was not a wicked person nor was your mother an adulteress’ (Q 19:28). Through
this, people were suggesting that her father and mother were honest and kind people and
how could such a thing happen to a woman who was raised in this pious family. Mary who
is filled with confidence now did not respond. Mary had been instructed by God to remain
silent and not respond to any accusation. So in this case, when they accused her of such a
sinful action, asking her where she got the baby from, Mary pointed at the baby Jesus as
if she said: ‘Don’t ask me, ask the baby’. We see again in the Qur’an the puzzlement of
her people when they ask her, ‘How can we talk to one who is in the cradle, a young
boy?’ (Q 19:29). It is at this point that the baby Jesus starts speaking:

Surely, I am the servant of God. He gave me the Book [the Gospel] and appointed
me a prophet, and He has made me blessed wherever I am, and He has command­
ed me to pray and give charity so long as I live, and He [has commanded me] to
honour my (p. 97) mother, and He did not make me arrogant and disobedient.
Peace be upon me on the day I was born, the day I die, and the day I shall be res­
urrected alive.

(Q 19:30–33)

It is here where we see the first miracle of Jesus; just eleven days old, he speaks and de­
clares the innocence of his mother.

Mary is beloved by God but she should be considered neither a deity nor an object of wor­
ship. Despite the Qur’anic verses which praise Mary and her elevated status, she is still a
human being and not divine. To indicate this, the Qur’an presents a theoretical possibility
by saying that ‘If God wanted to destroy Mary, the Mother of Jesus, and even all the peo­
ple on earth, who could prevent God from doing so?’ (Q 5:17). This is to indicate that God
is the owner of everything and there is no deity other than God, the Creator of the heav­
ens and the earth. Neither Mary nor anyone on earth can be a partner of God and it is on­
ly God who can be worshipped.

Along the same line, while these theoretical possibilities are presented, Mary is also de­
scribed as the righteous one or siddiqa, a title that is given in its masculine form to Abu
Bakr the first caliph and the highest Muslim in rank after the Prophet in the Sunni tradi­
tion of Islam. Despite this piety and high spiritual level of Mary, she and her son, accord­
ing to the Qur’an were ‘eating food’ (Q 5:75). This is to indicate that eating food is a hu­
man need and anyone who eats cannot be God. God is exalted from any need.

Mary in Islamic Theology and Spirituality

The story of Mary has been used in popular Islamic culture, especially among mystics. Be­
cause the Qur’an frequently presents her as an example of piety for male and female be­
lievers, Muslims would name their children after her in anticipation that they would live a
life like Mary, one in piety and trust in God. Also some would take a lesson from the moth­
er of Mary and dedicate their children to the life of God. In a sense, a free person is al­
ready free and cannot be physically free again, but spiritually one can be freed from the
bondages of worldly life. As Mary was dedicated by her mother to the service of the Tem­
ple, some mystics would have similar dedications. One Qur’an commentator in his com­
mentary on this verse about Mary narrates the story of a Sufi who said to his mother: ‘O
mother! Dedicate me to God so that I will worship Him and learn knowledge’. His mother
agrees to dedicate him. After sometime away he returns home and he knocks on the door;
when his mother asks who it is, he responds that her son has returned, but his mother
was so dedicated in her promise to God she said, ‘We left you for God and we will not take
you back’ (al-Qurtubi 1964: 4.66). Further, in the mystical tradition dreams may have im­
portant implications. A famous dream interpreter known in the Islamic tradition as Ibn
Sirin (d. 729) recorded that if someone sees Mary in his or her dream, surely that person
will receive a high position and all his or her needs will be (p. 98) fulfilled. He continues
and says that, if a woman who is pregnant sees Mary in her dream, she will give birth to a
wise child. If she is accused of calumny, she will be free from these accusations and God
will show her innocence (Ibn Sirin 1940: 1.55–6).

In popular Islam, especially among those who draw inspiration from the spiritual and
mystical tradition of Islam, Mary’s piety plays an important role as a model for all people,
not just women, to follow. In this tradition, Mary and Mary’s piety are often closely con­
nected to that of the Prophet of Islam’s first wife, Khadija. She was older than the
Prophet and the first convert to Islam. She bore all but one of the Prophet’s children, and
while he would take other wives later, this only occurred after Khadija died. Khadija is
considered the most important woman in Islam and is often compared to Mary. Similarly,
Fatima, the daughter of the Prophet, is an exemplary personality in the Islamic tradition.
The Prophet says that Fatima is the highest of all women of Paradise except Mary. Umm
Salama, the wife of the Prophet and step-mother of Fatima, narrates that the Prophet
called his daughter Fatima and told her something and she cried. Then he told her some­
thing and she laughed. Umm Salama says after the Prophet’s death, she asked Fatima
why she cried and then laughed. Fatima responded: ‘The Messenger of God told me that
he would die and I cried. Then he said: “You are the master of all women of Paradise ex­
cept Maryam, the daughter of ‘Imran”. Then I laughed’ (al-Tirmithi 1975: nos. 3873,
3893). During the ascension of the Prophet, the Mir’aj, the Prophet saw many personali­
ties and one of these was Mary. The Prophet said, ‘I saw Mary in Paradise that God has
given her seventy palaces made of pearls. And also I saw the palaces of the mother of
Moses, seventy palaces made of diamond. And also I saw the seventy palaces of Asiya the
wife of Pharaoh made of precious coral. And also saw seventy palaces of my daughter Fa­
tima made of green emerald’ (al-Saffuri 1283H: 2.108). While this is not among the major
hadith sources, it is widely recited in public performances in the mystical tradition as its
name, meaning roughly Joy of Gatherings, indicates. A similar story is about Khubayb,
one of the companions of the Prophet who submitted himself to God and became a Mus­
lim before being captured and chained by the pagan tribe, al-Harith. One day a girl from
the tribe enters when he is captive and she sees a bunch of grapes in his hand and he is
eating them. Since he was chained it would have been impossible for him to go and get
these and his captors would not give him such food; indeed, there was not even this type
of grape in Mecca where he was captured. When the narrator speaks of this story, he says
that he has no doubt that this was Divine sustenance that God gave him. ‘Yes God gives to
a pious servant of Him what He had earlier given to Mary when she needed it as the
Qur’an describes’. When people asked Abdullah Ibn Abbas, one of the youngest of the
companions of the Prophet about fasting, he describes a number of dignitaries’ fasts.
Among those who fasted, he describes the fast of Mary showing how her fasting could be
imitated as a form of piety. He said of her fast, ‘Mary would fast a day and then break her
fast for two days’ (Ibn Kathir 1968: 2.279). Another famous story found in the hadith
sources having to do with Mary’s piety notes that, while Satan touches all children when
they are born, causing them to cry, for two people this did not occur: Mary and Jesus.
They were spared this because of the prayer of Mary’s mother seeking refuge in God for
her and her offspring (Q 3:36) (al-Bukhari 1422H: 4.164, no. 3431).

Given Mary’s piety and her status as the mother of Jesus, it should come as no sur­
(p. 99)

prise that there is a large body of literature on Mary in the Islamic tradition in which she
is considered the highest of women both in this world and in Paradise. Literature in this
vein includes both popular work as well as more scholarly and theoretical treatises (see
e.g. Ozak 1991; Schleifer 2008). Various elements of Mary’s life are often discussed in­
cluding her birth, her worship of God, her prayer life, her chastity, and even her miracles.
While there is certainly an element of mythology or perhaps a projection of wider Islamic
values onto Mary in some of this, much of it is based on the Qur’anic narratives, as well
as the hadith sources and early Qur’anic commentators. In any event, Mary’s importance
as a spiritual figure and as a woman to be emulated by all people cannot be minimized.

Because of Mary’s and Khadija’s importance in the Islamic tradition, it is suggested that
Mary is the best of her time and Khadija is likewise the best of her time, this despite Fati­
ma being considered to be of higher spiritual rank than Khadija. It is also debated among
Muslim theologians as to whether Mary was or was not a prophet. If she is a prophet,
then axiomatically she is higher because prophets are higher than non-prophets. Along
the same lines, she would be higher than any male who is not a prophet.

In the Islamic tradition, it is generally understood that Mary did not have a husband and
thus was not married to Joseph. Indeed, Joseph is not mentioned in the Qur’an, although
certain commentaries do mention him. In these, he is described as a pious person who
helped to take care of her. There is, however, at least one source which does narrate that
Mary married Joseph. Notably though, even in this source, Joseph married her only to ac­
company her and Jesus to Egypt. According to Ismail Haqqi bin Mustafa al-Khalwati (d.
1127H): ‘As for Mary, it has been said that she married her cousin Joseph the carpenter,
but Joseph never approached her. He married her only to accompany her to Egypt when
she wanted to go to Egypt with her son Jesus, peace be upon him’ (Haqqi n.d.: 6.386). Af­
ter twelve years in Egypt, they returned to Damascus and eventually settled in Nazareth.
It is notable though that even in this account Joseph, who is described as her cousin, does
not touch Mary and only acts as her helper and protector.
Another commentary which describes Joseph says that both Mary and Joseph were ser­
vants in the same temple and that they were the most hard working and pious people of
their time. According to this source, when Joseph learned of Mary’s pregnancy, he was at
first angry and wanted to accuse her for this. On reflection though, he remembers her
piety and that they were together almost all the time. He then says to her: ‘Something
about your situation came to my heart and I was afraid of it. I wanted to keep it in myself
and not disclose it, but I could not. I thought that speaking about it would be much
healthier for my heart’. Mary responded: ‘Then say a beautiful word’. Joseph said: ‘I was
not going to tell you except with beautiful words. Tell me, can grass grow without a
seed?’ Mary said yes. Joseph said: ‘Can a tree grow without the touch of rain?’ Mary said
yes. Joseph said: ‘Can a child be born without the male?’ Mary said yes and she continued
by saying: ‘Don’t you know that God, blessed is He and Almighty, grew the grass when he
created it without any seed. And the seed on that day came from the grass that God plant­
ed without seed. Also, don’t you know that God through His power grew the tree (p. 100)
without rain? And He made, with the same power, rain as the life of that tree after He
created both the rain and the tree separately’. She then continued: ‘Do you believe that
God does not have power to grow the tree without getting help from water and if there is
no water he cannot make it grow?’ Joseph said to her: ‘I am not saying this. And I know
that God, blessed is He and Almighty, is powerful over everything and when He says “Be!”
over something it happens’. Mary said: ‘Don’t you know that God, blessed is He and
Almighty, created Adam and his wife without female and male’. Joseph said yes. After
hearing this from Mary, it occurred to Joseph that what was happening with Mary is
something from God and it is not up to him to question her about it. Joseph continues his
service to the temple and helps Mary with any of the work that she used to perform. Lat­
er, according to this commentator, God revealed to Mary that Joseph would take her from
the land of her people and Joseph took her to Egypt on a donkey (al-Tabari 2000: 18.169–
70). Although some commentators such as Ibn ‘Atiyya (d. 1151) have seen the details in
this story as weak, the story has a strong theological argument between Joseph and Mary
which in fact inspires Muslim commentators to argue for Mary with the same arguments
that Mary uses when Joseph has hesitations.

In Islamic literature, one of Mary’s titles is al-Batul. This is a title which means literally
‘the Virgin’ or ‘the Chaste’ and alludes to the fact that Mary dedicated herself to God.
This title is given to Mary because she had no connection to men. No man touched her
and she remained forever chaste. The same title is also given to Fatima the daughter of
the Prophet of Islam. In her case, even though she was married to Ali, she was called al-
Batul because she was unique among the women of her time and in the history of Islam
there is no woman who would be compared to her in honour. Therefore, the title that is
given to both of them has a connotation of purity, chastity, and honour.

In the mystical tradition of Islam there is something called karama (pl. karamat). These
are certain types of extraordinary acts of the Divine given as a favour to His servants
based on their need. These acts occur for saints, whereas most miracles are only per­
formed by prophets. Often Mary is given as an example of karamat. One important mystic
al-Mutawalli (d. 1086) describes Mary’s relationship to karamat in the following way: ‘The
evidence for the truthfulness of karamat of saints [al-Awliya] is the story of Mary, peace
be upon her. She was privileged with some karamat. Of them was that Zachariah would
find with her in winter the fruit of summer and in summer the fruit of winter. To the ex­
tent that he said: “From where is this coming to you?” And she said: “It is from God”’ (al-
Mutawalli 1987: 152). It shows that when God wants, He gives sustenance to those who
need it. Often verse 3:37 in the Qur’an is used as textual support for the mystical ideal of
Divine favouring of His servants.

Not only is Mary herself considered pure, but her family and lineage are considered pure
as well. She was from a line of prophets and exemplary individuals of the children of Is­
rael who are examples of purity and kindness. As the commentator Ibn Kathir (d. 1373)
describes her, ‘She grew up among the Children of Israel, with the best of upbringings.
She was one of the worshippers and the devotees, famous for her great adoration, asceti­
cism, and persistence’ (Ibn Kathir 1999: 5.219).

(p. 101)Among later scholars and those outside the tradition, there has been some ques­
tion of the association of Mary with Aaron in Qur’an 19:28. It is true that there are two
Mary binti Imrans, Mary and Miriam, the sister of Moses and Aaron. However, there is a
hadith which discusses this and shows that in fact the reason why Mary is called the sis­
ter of Aaron here is not because of confusion, but instead due to the naming practices of
Mary’s people. When a companion of the Prophet was sent to a group of Christians, they
asked him about this and he was unable to answer them. He then returned to the Prophet
and told him of this at which point the Prophet responded: ‘Didn’t you tell them that they
were naming with the name of their prophets and their pious people before them’ (quoted
in Ibn Kathir 1999: 5.227–9).

According to the tafsir of Abdullah bin Abbas, one of the earliest commentators of the
Qur’an and a cousin of the Prophet, as compiled by the lexicographer Firuzabadi some­
time in the late fourteenth or early fifteenth century, as well as in other important com­
mentators, like Ibn Kathir, Mary is the niece of Zachariah’s wife. In his commentary of the
verse in which Zachariah says, ‘My Lord, surely my bones have weakened, and my head
has become grey with age, and never have I been disobedient in my prayer to You, my
Lord and I am afraid of [a lack of] inheritors after me [because my wife is barren] grant
me from your presence a child’ (Q 19:4), he describes Zachariah’s wife as Hannah who is
the sister of the mother of Mary (al-Firuzabadi 1992: 254). This is parallel with the story
found in the Gospel of Luke.

Elsewhere in the mystical tradition of Islam, Mary is given as an example and someone to
be emulated. In this regard we find the story of the early Muslim saint Ibrahim bin Ad­
ham (d. c.782). It is narrated that he had some companions who stayed with him for two
months and they had nothing to eat. Once, Ibrahim asked them to enter a garden, where­
in they found a tree with peaches on it. One of the companions filled his container with
peaches and Ibrahim asked him what he had and told him, ‘O you of little faith. If you
were patient enough, you would have seen fresh dates coming to you as Mary received
fresh dates’ (Ibn Kathir 1988: 10.147). The idea here is that Muslim mystics have to have
a strong faith in God similar to that of Mary. Thus Ibrahim is suggesting that if they have
enough faith, they will receive sustenance just as Mary received it. Thus Mary is being
held up as an example of piety and faithfulness.

Mary and Inter-Faith Dialogue

When Muslims and Christians look to figures who can be a point of dialogue, Mary is,
rightly, often seen as such a figure. As has been mentioned above, from an Islamic per­
spective she is not a deity and therefore cannot be worshipped, but she is the woman of
highest rank in human history. It can be argued that despite the points of difference on
Mary, Muslims and Christians have many commonalities in regards to their understand­
ings of the virtues of Mary and her miraculous pregnancy. For Muslims and Catholic
(p. 102) Christians, despite the largely historical arguments by elements within Catholi­

cism that Muslims dishonour Mary by not considering her the mother of God, recent dia­
logue efforts are more focused on commonalities rather than differences. While Mary is a
critical figure in dialogue between Catholics and Muslims, in Muslim–Protestant dialogue
Mary generally plays a less important role. While Muslims and Protestants might have
more agreement regarding that non-deific status of Mary, on the whole, Muslims give
much more reverence to Mary and her concomitance in the realm of spirituality is proba­
bly greater than that of most Protestants.

In less sophisticated dialogue efforts, Mary is sometimes thought of as a stepping stone

or a bridge. Theologically speaking, Mary is not a stepping stone, but a common value
that is shared by both Muslims and Christians. The idea of a bridge or stepping stone has
been useful, but in Islam, Mary is not a tool. She is eternally valued and revered. Yes,
Mary in Islam is not the mother of God. However, she is the mother of the miracle of God
since in the Qur’an Jesus’s birth is presented as a Divine miracle. As the Nostra Aetate
document from Vatican II rightly emphasizes, ‘Muslims venerate … his virgin mother,
Mary’ (para. 3). It is no doubt that, with her devotion and prayers, Mary is a model for be­
lievers, both Muslims and Christians. In other words, the spirituality of Mary can play a
significant role in Muslim–Christian dialogue. Dialogue based on Mary can be used to not
only increase the spiritual well-being of various communities, but it can also be used as a
means of improving the quality of life for those at the margins of society and to rescue
and comfort the oppressed. By focusing dialogue efforts on the personality of Mary, Chris­
tians and Muslims will be better positioned to know each other and to bring enrichment
to the lives of all those who believe.

Works Cited
al-Bukhari, Muhammad bin Ismail. 1422H. ‘Al-Tafsir’ in Al-Jami’ al-Sahih. Beirut: Dar
Tawq al-Naja.

al-Firuzabadi, Muhammad bin Yaqub. 1992. Tanwir al-Miqbas min Tafsir Ibn Abbas.
Beirut: Dar al-Kutub al- Ilmiyah.
Mary in Islam

Ibn Kathir, Ismail bin Umar al-Damashqi. 1968. Qisas al-Anbiya’. 2 vols, edited by Musa­
tafa Abd al-Wahid. Cairo: Matbaat Dar al-Ta’lif.

Ibn Kathir, Ismail bin Umar al-Damashqi. 1988. Al-Bidaya wa al-Nihaya. 14 vols, edited by
Ali Shiri. Beirut: Dar Ihya al-Turath al-Arabi.

Ibn Kathir, Ismail bin Umar al-Damashqi. 1999. Tafsir al-Qur’an al-Azim. 20 vols, edited by
Sami bin Muhammad Salama. Riyadh: Dar Tayba.

Ibn Sirin, Muhammad. 1940. Tafsir al-Ahlam. 2 vols. Cairo: Maktaba Mustafa al-Babi al-
Halabi.

Haqqi, Ismail bin Mustafa al-Khalwati. n.d. Ruh al-Bayan. 10 vols. Beirut: Dar al-Fikr.

al-Mutawalli, Abd al-Rahman bin Ma’mun al-Nisaburi. 1987. Al-Ghunya fi Usul al-Din,
edited by Imad al-Din Ahmad Haydar. Beirut: Muassasah al-Kutub al-Thaqafiyya.

Ozak, Sheikh Muzaffer. 1991. Blessed Virgin Mary: Hazreti Maryam, translated by
Muhtar Holland. Westport, CT: Pir Press.

al-Qurtubi, 1964. Al-Jami‘ li Akham al-Qur’an. 10 vols, edited by Ahmad al-Barduni and
Ibrahim Atfayash. Cairo: Dar al-Kutub al-Misriyya.

al-Razi, Fakhr al-Din. 1420H. Mafatih al-Ghayb. 32 vols. Beirut: Dar Ihya al-Turath
(p. 103)

al-Arabi.

al-Saffuri, Abd al-Rahman 1283H. Nuzhat al-Majalis wa Muntakhab al-Nafa’is. 2 vols.

Cairo: al-Matba’a al-Kastaliyya.

Schleifer, Aliah. 2008. Mary the Blessed Virgin of Islam. 3rd edn. Louisville, KY: Fons Vi­
tae.

al-Tabari, Abu Jafar Muhammad Ibn Jarir. 2000. Jami’ al-Bayan fi Ta’wil Ayal-Qur’an. 24
vols, edited by Ahmad Muhammad Shakir. Beirut: Muassasah al-Risalah.

al-Tirmithi, Muhammad bin Issa. 1975. Al-Sunan. 5 vols, edited by Ahmad Muhammad
Shakir et al. Cairo: Maktaba Mustafa al-Babi al-Halabi.

Recommended Reading
Abboud, Hosn. 2013. Mary in the Qur’an: A Literary Reading. New York & London: Rout­
ledge.

George-Tvrtkovic, Rita. 2018. Christians, Muslims, and Mary: A History. Mahwah, NJ:
Paulist Press.

Ozak, Sheikh Muzaffer. 1991. Blessed Virgin Mary: Hazreti Maryam translated by Muhtar
Holland. Westport, CT: Pir Press.
Schleifer, Aliah. 2008. Mary the Blessed Virgin of Islam. 3rd edn. Louisville, KY: Fons Vi­
tae.

Stowasser, Barbara Freyer. 1994. Women in the Qur’an, Traditions, and Interpretations.
New York & Oxford: Oxford University Press.

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