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{{Islam}} {{Islam}}


''']''' ({{lang-ar|مريم|translit= ''Maryam''}}), the mother of ] ('']''), holds a singularly exalted place in ] as the only woman named in the ], which refers to her seventy times and explicitly identifies her as the greatest of all women,<ref>Qur'an 3:42; cited in Stowasser, Barbara Freyer, “Mary”, in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.</ref><ref>J.D. McAuliffe, ''Chosen of all women''</ref><ref>J.-M. Abd-el-Jalil, ''Marie et l'Islam'', Paris 1950</ref> stating, with reference to the angelic saluation during the ], "O Mary, God has chosen you, and purified you; He has chosen you above all the women of creation."<ref>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.</ref> In the Quran, her story is related in three ] (19, 21, 23) and four ] (3, 4, 5, 66), and the nineteenth chapter of the scripture, titled "Mary" ('']''), is named after her. The Quran refers to Mary more often than the ].<ref>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.</ref> '''Maryam''' ({{lang-ar|مريم|translit= ''Maryam''}}), the mother of '']'' (]), holds a singularly exalted place in ] as the only woman named in the ], which refers to her seventy times and explicitly identifies her as the greatest of all women,<ref>Qur'an 3:42; cited in Stowasser, Barbara Freyer, “Mary”, in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.</ref><ref>J.D. McAuliffe, ''Chosen of all women''</ref><ref>J.-M. Abd-el-Jalil, ''Marie et l'Islam'', Paris 1950</ref> stating, with reference to the angelic saluation during the ], "O Maryam, God has chosen you, and purified you; He has chosen you above all the women of creation."<ref>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.</ref> In the Quran, her story is related in three ] (19, 21, 23) and four ] (3, 4, 5, 66), and the nineteenth chapter of the scripture, titled "Maryam" ('']''), is named after her. The Quran refers to Mary more often than the ].<ref>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.</ref>


According to the Qur’an, divine grace surrounded Mary from birth,<ref name="ReferenceA">Stowasser, Barbara Freyer, “Mary”, in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.</ref> and, as a young woman, she received a message from God through the ] that God had chosen her, purified her, and had preferred her above all "the women of the worlds."<ref name="ReferenceA"/> This event, according to the same narrative, was followed by the ] of a child who was to be miraculously conceived by her through the intervention of the ] while she was still ], whose name would be ] and who would be the "anointed one," the ].<ref name="ReferenceA"/> As such, orthodox Islamic belief "has upheld the tenet of the ],"<ref name="ReferenceA"/> and although the classical Islamic thinkers never dwelt on the question of the ] at any great length,<ref name="ReferenceA"/> it was generally agreed in traditional Islam that Mary remained a virgin throughout her life, with the Qur’an'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.<ref>e.g. Rāzī, Tafsīr, viii, 46</ref> According to the Qur’an, divine grace surrounded Maryam from birth,<ref name="ReferenceA">Stowasser, Barbara Freyer, “Mary”, in: ''Encyclopaedia of the Qurʾān'', General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.</ref> and, as a young woman, she received a message from God through the ] that God had chosen her, purified her, and had preferred her above all "the women of the worlds."<ref name="ReferenceA"/> This event, according to the same narrative, was followed by the ] of a child who was to be miraculously conceived by her through the intervention of the ] while she was still ], whose name would be ] and who would be the "anointed one," the ].<ref name="ReferenceA"/> As such, orthodox Islamic belief "has upheld the tenet of the ],"<ref name="ReferenceA"/> and although the classical Islamic thinkers never dwelt on the question of the ] at any great length,<ref name="ReferenceA"/> it was generally agreed in traditional Islam that Maryam remained a virgin throughout her life, with the Qur’an's mention of Maryam's purification “from the touch of men” implying perpetual virginity in the minds of many of the most prominent Islamic fathers.<ref>e.g. Rāzī, Tafsīr, viii, 46</ref>


==Family== ==Family==
The Quran calls Mary "the daughter of ]"<ref>{{cite quran|66|12|s=ns}}</ref> and it mentions that people called her a "sister of ]".<ref>{{cite quran|19|28|s=ns}}</ref> Her mother, mentioned in the Quran only as the wife of Imran, prayed for a child and eventually conceived.<ref>{{cite quran|3|35|s=ns}}</ref> According to ], Mary's mother was named ], and Imran, her husband, died before the child was born.<ref name=Ayoub>{{Cite book| publisher = Islamic Book Trust| isbn = 978-967-5062-91-9| last = Ayoub| first = Mahmoud M.| title = The Qur'an and Its Interpreters: Volume 2: Surah 3| date = 2013-05-21|page=93}}</ref> Expecting the child to be male, Hannah vowed to dedicate him to isolation and service in the ].<ref>{{cite quran|3|35|s=ns}}</ref> However, Hannah bore a daughter instead, and named her Mary.<ref name="Wheeler">{{cite book |last=Wheeler |first=Brannon M. |title=Prophets in the Quran: an introduction to the Quran and Muslim exegesis |url=https://books.google.com/books?id=qIDZIep-GIQC&pg=PA297#v=onepage&q=Hannah%20%22The%20wife%20of%20Imran%22&f=false |publisher=Continuum International Publishing Group |year=2002 |isbn=0-8264-4957-3 |pages=297–302}}</ref><ref name="DaCosta">{{cite book |last=Da Costa |first=Yusuf |title=The Honor of Women in Islam |publisher=LegitMaddie101 |year=2002 |isbn=1-930409-06-0}}</ref><ref>{{cite quran|3|36|s=ns}}</ref> The Qur'an calls Maryam "the daughter of ]"<ref>{{cite quran|66|12|s=ns}}</ref> and it mentions that people called her a "sister of ]".<ref>{{cite quran|19|28|s=ns}}</ref> Her mother, mentioned in the Quran only as the wife of Imran, prayed for a child and eventually conceived.<ref>{{cite quran|3|35|s=ns}}</ref> According to ], Maryam's mother was named ], and Imran, her husband, died before the child was born.<ref name=Ayoub>{{Cite book| publisher = Islamic Book Trust| isbn = 978-967-5062-91-9| last = Ayoub| first = Mahmoud M.| title = The Qur'an and Its Interpreters: Volume 2: Surah 3| date = 2013-05-21|page=93}}</ref> Expecting the child to be male, Hannah vowed to dedicate him to isolation and service in the ].<ref>{{cite quran|3|35|s=ns}}</ref> However, Hannah bore a daughter instead, and named her Maryam.<ref name="Wheeler">{{cite book |last=Wheeler |first=Brannon M. |title=Prophets in the Quran: an introduction to the Quran and Muslim exegesis |url=https://books.google.com/books?id=qIDZIep-GIQC&pg=PA297#v=onepage&q=Hannah%20%22The%20wife%20of%20Imran%22&f=false |publisher=Continuum International Publishing Group |year=2002 |isbn=0-8264-4957-3 |pages=297–302}}</ref><ref name="DaCosta">{{cite book |last=Da Costa |first=Yusuf |title=The Honor of Women in Islam |publisher=LegitMaddie101 |year=2002 |isbn=1-930409-06-0}}</ref><ref>{{cite quran|3|36|s=ns}}</ref>


==In the Qur’an== ==In the Qur’an==
Mary is mentioned frequently in the Quran, and her narrative occurs consistently from the earliest chapters, revealed in ], to the latest verses, revealed in ]. Maryam is mentioned frequently in the Quran, and her narrative occurs consistently from the earliest chapters, revealed in ], to the latest verses, revealed in ].


===Birth=== ===Birth===
] ]
The birth of Mary is narrated in the Qur’an 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 ], is called ''Hannah'',<ref name=Ayoub /> which is the same name as in Christian tradition (]). 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<ref>{{Cite quran|3|31|s=ns}}</ref> and vowed, if her prayer was accepted, that her child would be dedicated to the service of God. The birth of Maryam is narrated in the Qur’an with references to her father as well as her mother. Maryam's father is called ''Imran''. He is the equivalent of Joachim in Christian tradition. Her mother, according to ], is called ''Hannah'',<ref name=Ayoub /> which is the same name as in Christian tradition (]). 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<ref>{{Cite quran|3|31|s=ns}}</ref> and vowed, if her prayer was accepted, that her child would be dedicated to the service of God.


Unlike the Roman Catholic concept of the ], the Qur’anic account of Mary's birth does not affirm an Immaculate Conception ''exclusively'' for Mary and her pure birth is understood independently from the doctrine of ], or an inherited fault in humans, as it is found in orthodox Christianity. No such doctrine exists in Islam.<ref>Cleo McNelly Kearns. (2008), , New York: Cambridge University Press, p. 254–5</ref><ref> Malik Ghulam Farid, et al. (1988) Vol. II, p.386–8, Tilford: Islam International</ref> Unlike the Roman Catholic concept of the ], the Qur’anic account of Maryam's birth does not affirm an Immaculate Conception ''exclusively'' for her and her pure birth is understood independently from the doctrine of ], or an inherited fault in humans, as it is found in orthodox Christianity. No such doctrine exists in Islam.<ref>Cleo McNelly Kearns. (2008), , New York: Cambridge University Press, p. 254–5</ref><ref> Malik Ghulam Farid, et al. (1988) Vol. II, p.386–8, Tilford: Islam International</ref>


===Early years=== ===Early years===
The Qur’an narrates that Mary grew up in the temple of the prayer, and had a special place in the temple of her own. She was placed under the care of the prophet ], her uncle. As often as Zechariah entered Mary's prayer chamber, he found her provided with food<ref>{{Cite quran|3|32|s=ns}}</ref> 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 ], would have known that God is the provider of all sustenance and thus would not have questioned Mary, if it was normal food. The Qur’an narrates that Maryam grew up in the temple of the prayer, and had a special place in the temple of her own. She was placed under the care of the prophet ], her uncle. As often as Zechariah entered Maryam's prayer chamber, he found her provided with food<ref>{{Cite quran|3|32|s=ns}}</ref> 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 Maryam 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 ], would have known that God is the provider of all sustenance and thus would not have questioned Maryam, if it was normal food.


===Annunciation=== ===Annunciation===
]]] ]]]
The virgin birth of Jesus is supremely important in Islam, as one of the most important miracles of God.{{citation needed|date=January 2017}} The first explicit mention of an ] foreshadowing the birth of Jesus is in sura 19 (Maryam), ayah 20 where Mary asks ] (]) 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.<ref>{{Cite quran|19|20|e=22|s=ns}} Sura 19:20 She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"<br>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."<br>19:22 So she conceived him, and she retired with him to a remote place.</ref> The birth is later referred in sura 66 (]), ayah 12,<ref name="s66a12">{{Cite quran|66|12|s=ns}}</ref> 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 ] 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.<ref>{{Cite quran|3|37|e=38|s=ns}}</ref> The virgin birth of Jesus is supremely important in Islam, as one of the most important miracles of God.{{citation needed|date=January 2017}} The first explicit mention of an ] foreshadowing the birth of Jesus is in sura 19 (Maryam), ayah 20 where Maryam asks ] (]) how she will be able to conceive, when no man has touched her. Gabriel's reply assures Maryam that for God all things are easy and that Jesus's virgin birth will be a sign for mankind.<ref>{{Cite quran|19|20|e=22|s=ns}} Sura 19:20 She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"<br>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."<br>19:22 So she conceived him, and she retired with him to a remote place.</ref> The birth is later referred in sura 66 (]), ayah 12,<ref name="s66a12">{{Cite quran|66|12|s=ns}}</ref> where the Quran states that Maryam remained "pure", while God allowed a life to shape itself in her womb. A third mention of the ] is in sura 3 (Al-Imran), ayat 42–43, where Maryam is also given the glad tidings that she has been chosen above all the women of creation.<ref>{{Cite quran|3|37|e=38|s=ns}}</ref>


Commentators on the Qur’an 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.<ref name="EI629">Bosworth, C.E. et al., ''The Encyclopaedia of Islam'', Volume VI: Mahk-Mid, Brill: 1991, p. 629</ref> Although Islam honors numerous women, including ] and ], many commentators<ref>Two such commentators were al-Razi and al-Qurtubi.</ref> followed this verse in the absolute sense, and agreed that Mary was the greatest woman of all time.<ref name="EI629" /> 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 and Khadijah were equally great.<ref name="EI629" /><ref>R. Arnaldez, ''Jesus fils de Marie prophete de l'Islam'', Paris 1980, p. 77.</ref> According to ] 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 ]'s answer that God has the power to do anything.<ref name="EI629"/> The details of the conception are not discussed during these angelic visits, but elsewhere the Qur’an states (sura 21, (]), ayah 91<ref>{{cite quran|21|91|s=ns}}</ref> and 66:12<ref name="s66a12"/>) that God breathed "His Spirit" into Mary while she was chaste.<ref name="Peters23">''Islam: A Guide for Jews and Christians'' by F. E. Peters 2005 Princeton University Press {{ISBN|0-691-12233-4}}, p. 23.</ref><ref name="Phyllis558">''Holy people of the world: a cross-cultural encyclopedia, Volume 1'' by Phyllis G. Jestice 2004 {{ISBN|1-57607-355-6}} pages 558–559</ref> Commentators on the Qur’an remark on the last verse that Maryam was as close to a perfect woman as there could be, and she was devoid of almost all failings.<ref name="EI629">Bosworth, C.E. et al., ''The Encyclopaedia of Islam'', Volume VI: Mahk-Mid, Brill: 1991, p. 629</ref> Although Islam honors numerous women, including ] and ], many commentators<ref>Two such commentators were al-Razi and al-Qurtubi.</ref> followed this verse in the absolute sense, and agreed that Maryam was the greatest woman of all time.<ref name="EI629" /> Other commentators, however, while maintaining that Maryam was the "queen of the saints", interpreted this verse to mean that Maryam was the greatest woman of that time and that Fatimah and Khadijah were equally great.<ref name="EI629" /><ref>R. Arnaldez, ''Jesus fils de Marie prophete de l'Islam'', Paris 1980, p. 77.</ref> According to ] and literature, Gabriel appeared to Maryam, 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 ]'s answer that God has the power to do anything.<ref name="EI629"/> The details of the conception are not discussed during these angelic visits, but elsewhere the Qur’an states (sura 21, (]), ayah 91<ref>{{cite quran|21|91|s=ns}}</ref> and 66:12<ref name="s66a12"/>) that God breathed "His Spirit" into Maryam while she was chaste.<ref name="Peters23">''Islam: A Guide for Jews and Christians'' by F. E. Peters 2005 Princeton University Press {{ISBN|0-691-12233-4}}, p. 23.</ref><ref name="Phyllis558">''Holy people of the world: a cross-cultural encyclopedia, Volume 1'' by Phyllis G. Jestice 2004 {{ISBN|1-57607-355-6}} pages 558–559</ref>


===Virgin birth=== ===Virgin birth===
] ]
The Qur’an narrates the virgin birth of Jesus numerous times. In sura 19 (Maryam), ayat 17–21,<ref>{{Cite quran|19|17|e=21|s=ns}}</ref> 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 ], as it does in Christianity.<ref>''Christianity, Islam, and the West'' by Robert A. Burns, 2011, ISBN page 32</ref> Sura 3, ayat 47 also supports the virginity of Mary, revealing that "no man has touched ".<ref>{{Cite quran|3|47|s=ns}}</ref> Sura:66:12<ref name="s66a12"/> states that Jesus was born when the spirit of God breathed upon Mary, whose body was chaste.<ref name=Sarker127 >''Understand My Muslim People'' by Abraham Sarker 2004 {{ISBN|1-59498-002-0}} page 127</ref> The Qur’an narrates the virgin birth of Jesus numerous times. In sura 19 (Maryam), ayat 17–21,<ref>{{Cite quran|19|17|e=21|s=ns}}</ref> 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 ], as it does in Christianity.<ref>''Christianity, Islam, and the West'' by Robert A. Burns, 2011, ISBN page 32</ref> Sura 3, ayat 47 also supports the virginity of Maryam, revealing that "no man has touched ".<ref>{{Cite quran|3|47|s=ns}}</ref> Sura:66:12<ref name="s66a12"/> states that Jesus was born when the spirit of God breathed upon Maryam, whose body was chaste.<ref name=Sarker127 >''Understand My Muslim People'' by Abraham Sarker 2004 {{ISBN|1-59498-002-0}} page 127</ref>


In Qur’an, When the angel Gabriel appeared to Mary: In Qur’an, When the angel Gabriel appeared to Maryam:
19:16 And mention, , in the Book Mary, when she withdrew from her family to a place toward the east. 19:16 And mention, , in the Book Mary, when she withdrew from her family to a place toward the east.
19:17 And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man. 19:17 And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
Line 60: Line 60:
19:21 He said, "Thus ; 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 decreed.' " 19:21 He said, "Thus ; 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 decreed.' "


The Qur’an's narrative of the virgin birth is somewhat different from that in the New Testament. The Qur’an 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."<ref>{{Cite quran|19|24|e=25|s=ns}}</ref> The Qur’an goes on to describe that Mary vowed not to speak to any man on that day,<ref>{{Cite quran|19|26|s=ns}}</ref> 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 ] 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 Qur’an, the infant Jesus began to speak in the cradle, and spoke of his prophecy for the first time.<ref>{{Cite quran|19|27|e=33|s=ns}}</ref> The Qur’an's narrative of the virgin birth is somewhat different from that in the New Testament. The Qur’an 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."<ref>{{Cite quran|19|24|e=25|s=ns}}</ref> The Qur’an goes on to describe that Maryam vowed not to speak to any man on that day,<ref>{{Cite quran|19|26|s=ns}}</ref> as God was to make Jesus, who Muslims believe spoke in the cradle, perform his first miracle. The Quran goes on to narrate that Maryam 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 ] questioned Maryam how she came to be with child whilst unmarried, to which Maryam pointed to the baby Jesus. It was then that, according to the Qur’an, the infant Jesus began to speak in the cradle, and spoke of his prophecy for the first time.<ref>{{Cite quran|19|27|e=33|s=ns}}</ref>


==Islamic tradition== ==Islamic tradition==
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 an actual female prophet.<ref>''Beyond The Exotic: Women's Histories In Islamic Societies'', pg. 402. Ed. Amira El-Azhary Sonbol. ]: ], 2005. {{ISBN|9780815630555}}</ref> 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 ] near ], and in ]. 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.<ref>T. Canaan, ''Muhammaden Saints and Sanctuaries in Palestine'', in ''Journal of the Palestine Oriental Sac., iv/1–2, 1924, 1–84</ref> 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'' ('']''), 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. Maryam 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 an actual female prophet.<ref>''Beyond The Exotic: Women's Histories In Islamic Societies'', pg. 402. Ed. Amira El-Azhary Sonbol. ]: ], 2005. {{ISBN|9780815630555}}</ref> 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 ] near ], and in ]. Muslims also visit the ''Bath of Maryam'' in Jerusalem, where Muslim tradition recounts Maryam once bathed, and this location was visited at times by women who were seeking a cure for barrenness.<ref>T. Canaan, ''Muhammaden Saints and Sanctuaries in Palestine'', in ''Journal of the Palestine Oriental Sac., iv/1–2, 1924, 1–84</ref> Some plants have also been named after Maryam, such as ''Maryammiah'', which, as tradition recounts, acquired its sweet scent when Maryam wiped her forehead with its leaves. Another plant is ''Kaff Maryam'' ('']''), 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 ] is not present in any Muslim records. Nevertheless, some contemporary Muslim scholars, an example being ], accepted the assumption as being a historical event from Mary's life.<ref>''Muhammad'', M. Lings, pg. 101</ref> One of the lesser-known events which are recorded in Muslim literature is that of Mary visiting ] with ] and ] (Jude), the ] ('']'') of Jesus, during the reign of ].<ref name="EI631">Bosworth, C.E. et al., ''The Encyclopaedia of Islam'', Volume VI: Mahk-Mid, Brill: 1991, p. 631</ref> Islamic literature does not recount many instances from Maryam's later life, and her ] is not present in any Muslim records. Nevertheless, some contemporary Muslim scholars, an example being ], accepted the assumption as being a historical event from Maryam's life.<ref>''Muhammad'', M. Lings, pg. 101</ref> One of the lesser-known events which are recorded in Muslim literature is that of Maryam visiting ] with ] and ] (Jude), the ] ('']'') of Jesus, during the reign of ].<ref name="EI631">Bosworth, C.E. et al., ''The Encyclopaedia of Islam'', Volume VI: Mahk-Mid, Brill: 1991, p. 631</ref>


==Titles== ==Titles==
*''Qānitah'': Mary is so called in sura 66:12.<ref name="s66a12"/> 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. *''Qānitah'': Maryam is so called in sura 66:12.<ref name="s66a12"/> 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 Maryam spending her childhood in the temple of prayer. In this way, Maryam 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 (]), ayat 73–75 and 66:12).<ref name="s66a12"/><ref>{{Cite quran|5|73|e=75|s=ns}}</ref> The term has also been translated, ''She who believes sincerely completely''. *''Siddiqah'': ''She who confirms the truth'' or ''She who has faith''. Maryam is called ''Siddiqah'' twice in the Quran (sura 5 (]), ayat 73–75 and 66:12).<ref name="s66a12"/><ref>{{Cite quran|5|73|e=75|s=ns}}</ref> 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".<ref>{{Cite quran|3|43|s=ns}}</ref> While in ], 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. *''Sājidah'': ''She who prostrates to God in worship''. The Quran states: "O Maryam! Worship your Lord devoutly: prostrate yourself".<ref>{{Cite quran|3|43|s=ns}}</ref> While in ], 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. ] in Muslim prayer during prayer has been derived from Mary’s practice. *''Rāki’ah'': ''She who bows down to God in worship''. The Quran states: "O Maryam! Bow down in prayer with those men, who bow down." The command was repeated by angels only to Maryam, according to the Muslim view. ] in Muslim prayer during prayer has been derived from Maryam’s practice.
*''Tāhirah'': ''She who was purified''.<ref name="s3a42">{{Cite quran|3|42|s=ns}}</ref> *''Tāhirah'': ''She who was purified''.<ref name="s3a42">{{Cite quran|3|42|s=ns}}</ref>
*''Mustafia'': ''She who was chosen''. The Qur’an 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".<ref name="s3a42"/> *''Mustafia'': ''She who was chosen''. The Qur’an states: "O Maryam! God has chosen you and purified you and again he has chosen you above all women of all nations of the worlds".<ref name="s3a42"/>
*''Sa’imah'': ''She who fasts''. Mary is reported to fast one-half of a year in some Muslim traditions. *''Sa’imah'': ''She who fasts''. Maryam 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'').<ref>Khattan, Rahib; ''The Blessed names of Sayyidatina Maryam'', pg 111</ref> Many other names of Maryam 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'').<ref>Khattan, Rahib; ''The Blessed names of Sayyidatina Maryam'', pg 111</ref>


==Burial place== ==Burial place==
Mary is believed to have been buried at the ] in the ], at the foot of the ], in Jerusalem. The Christian church on the site has been destroyed several times but the ] has remained intact. The site is run by the ] who share it with the ]. A ] was built on the site to aid Muslim pilgrims in prayer. Maryam is believed to have been buried at the ] in the ], at the foot of the ], in Jerusalem. The Christian church on the site has been destroyed several times but the ] has remained intact. The site is run by the ] who share it with the ]. A ] was built on the site to aid Muslim pilgrims in prayer.


==Legacy== ==Legacy==
Mosques named after Mary: Mosques named after Maryam:
# Mary Mother of Jesus Mosque in Hoppers Crossing, Victoria, Australia.<ref>{{cite web|url=https://foursquare.com/v/masjid-maryam-virgin-mary/4d0c685f1f6bf04db56d7731 |title=Masjid Maryam (Virgin Mary) – Hoppers Crossing, Victoria |publisher=Foursquare.com |date= |accessdate=2013-11-03}}</ref> # Mary Mother of Jesus Mosque in Hoppers Crossing, Victoria, Australia.<ref>{{cite web|url=https://foursquare.com/v/masjid-maryam-virgin-mary/4d0c685f1f6bf04db56d7731 |title=Masjid Maryam (Virgin Mary) – Hoppers Crossing, Victoria |publisher=Foursquare.com |date= |accessdate=2013-11-03}}</ref>
# ] (Mary), the Nation of Islam National Center, Chicago, IL # ], the Nation of Islam National Center, Chicago, IL
# Qal'bu Maryam Women's Mosque (Heart of Mary), Berkeley, CA # Qal'bu Maryam Women's Mosque (Heart of Mary), Berkeley, CA
# Maryam Umm Eisa (Mary Mother of ]), Abu Dhabi, United Arab Emirates<ref>http://www.newsweek.com/uae-names-abu-dhabi-mosque-after-mary-mother-jesus-625904</ref> # Maryam Umm Eisa (Mary Mother of ]), Abu Dhabi, United Arab Emirates<ref>http://www.newsweek.com/uae-names-abu-dhabi-mosque-after-mary-mother-jesus-625904</ref>
Line 97: Line 97:


==See also== ==See also==
* '']'' &ndash; ]ian film depicting the life of Mary * '']'' &ndash; ]ian film depicting the life of Maryam
* ] * ]
* ] &ndash; Roman Catholic views of Mary * ] &ndash; Roman Catholic views of Mary

Revision as of 14:20, 3 April 2018

This article is about Mary in Islam. For other uses, see Saint Mary (disambiguation) and Virgin Mary (disambiguation). For other persons named Maryam, see Maryam (name).
This article uses texts from within a religion or faith system without referring to secondary sources that critically analyze them. Please help improve this article. (October 2017) (Learn how and when to remove this message)
Saint Mary the Holy Virgin
(سلام الله علیها)
Mary and Jesus in a Persian miniature
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
Bornc. 20 B.C.E.
Nazareth
Diedc. 100–120 C.E.
Jerusalem
Venerated inIslam
Christianity
Major shrineMary's Tomb, Kidron Valley
InfluencedMany notable Muslim and Christian women
Part of a series on
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Maryam (Template:Lang-ar), the mother of Isa (Mary, mother of Jesus), holds a singularly exalted place in Islam as the only woman named in the Qur’an, 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 Maryam, 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 of the scripture, titled "Maryam" (Surat Maryam), is named after her. The Quran refers to Mary more often than the New Testament.

According to the Qur’an, divine grace surrounded Maryam 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 Maryam remained a virgin throughout her life, with the Qur’an's mention of Maryam's purification “from the touch of men” implying perpetual virginity in the minds of many of the most prominent Islamic fathers.

Family

The Qur'an calls Maryam "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, Maryam'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 Maryam.

In the Qur’an

Maryam is mentioned frequently in the Quran, and her narrative occurs consistently from the earliest chapters, revealed in Mecca, to the latest verses, revealed in Medina.

Birth

Mary's relation to John and Zechariah

The birth of Maryam is narrated in the Qur’an with references to her father as well as her mother. Maryam'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.

Unlike the Roman Catholic concept of the Immaculate Conception, the Qur’anic account of Maryam's birth does not affirm an Immaculate Conception exclusively for her and her pure birth is understood independently from the doctrine of original sin, or an inherited fault in humans, as it is found in orthodox Christianity. No such doctrine exists in Islam.

Early years

The Qur’an narrates that Maryam grew up in the temple of the prayer, and had a special place in the temple of her own. She was placed under the care of the prophet Zechariah, her uncle. As often as Zechariah entered Maryam'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 Maryam 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 Maryam, if it was normal food.

Annunciation

Annunciation in miniature

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 Maryam asks Gabriel (Jibril) how she will be able to conceive, when no man has touched her. Gabriel's reply assures Maryam 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 Maryam remained "pure", while God allowed a life to shape itself in her womb. A third mention of the annunciation is in sura 3 (Al-Imran), ayat 42–43, where Maryam is also given the glad tidings that she has been chosen above all the women of creation.

Commentators on the Qur’an remark on the last verse that Maryam 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 Khadijah and Fatimah, many commentators followed this verse in the absolute sense, and agreed that Maryam was the greatest woman of all time. Other commentators, however, while maintaining that Maryam was the "queen of the saints", interpreted this verse to mean that Maryam was the greatest woman of that time and that Fatimah and Khadijah were equally great. According to exegesis and literature, Gabriel appeared to Maryam, 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 Qur’an states (sura 21, (Al-Anbiya), ayah 91 and 66:12) that God breathed "His Spirit" into Maryam while she was chaste.

Virgin birth

Maryam shaking the palm tree for dates

The Qur’an narrates the virgin birth of Jesus numerous times. In sura 19 (Maryam), 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 Maryam, revealing that "no man has touched ". Sura:66:12 states that Jesus was born when the spirit of God breathed upon Maryam, whose body was chaste.

In Qur’an, When the angel Gabriel appeared to Maryam: 19:16 And mention, , in the Book Mary, when she withdrew from her family to a place toward the east. 19:17 And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man. 19:18 She said, "Indeed, I seek refuge in the Most Merciful from you, , if you should be fearing of Allah ." 19:19 He said, "I am only the messenger of your Lord to give you a pure boy." 19:20 She said, "How can I have a boy while no man has touched me and I have not been unchaste?" 19:21 He said, "Thus ; 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 decreed.' "

The Qur’an's narrative of the virgin birth is somewhat different from that in the New Testament. The Qur’an 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 Qur’an goes on to describe that Maryam 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 Maryam 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 Maryam how she came to be with child whilst unmarried, to which Maryam pointed to the baby Jesus. It was then that, according to the Qur’an, the infant Jesus began to speak in the cradle, and spoke of his prophecy for the first time.

Islamic tradition

Maryam 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 an actual female 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 Maryam in Jerusalem, where Muslim tradition recounts Maryam 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 Maryam, such as Maryammiah, which, as tradition recounts, acquired its sweet scent when Maryam 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 Maryam'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 Maryam's life. One of the lesser-known events which are recorded in Muslim literature is that of Maryam visiting Rome with John and Thaddeus (Jude), the disciples (al-Hawāriyūn) of Jesus, during the reign of Nero.

Titles

  • Qānitah: Maryam 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 Maryam spending her childhood in the temple of prayer. In this way, Maryam personifies prayer and contemplation in Islam.
  • Siddiqah: She who confirms the truth or She who has faith. Maryam 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 Maryam! 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 Maryam! Bow down in prayer with those men, who bow down." The command was repeated by angels only to Maryam, according to the Muslim view. Ruku' in Muslim prayer during prayer has been derived from Maryam’s practice.
  • Tāhirah: She who was purified.
  • Mustafia: She who was chosen. The Qur’an states: "O Maryam! 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. Maryam is reported to fast one-half of a year in some Muslim traditions.

Many other names of Maryam 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).

Burial place

Maryam 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.

Legacy

Mosques named after Maryam:

  1. Mary Mother of Jesus Mosque in Hoppers Crossing, Victoria, Australia.
  2. Mosque Maryam, the Nation of Islam National Center, Chicago, IL
  3. Qal'bu Maryam Women's Mosque (Heart of Mary), Berkeley, CA
  4. Maryam Umm Eisa (Mary Mother of Jesus), Abu Dhabi, United Arab Emirates
  5. Mariam Al-Batool Mosque (Virgin Mary) in Paola, Malta
  6. Mary (Ahmadiyyah) Mosque in Galway, Ireland.

Gallery

  • Wall painting at Tomb of Mary Wall painting at Tomb of Mary
  • Inside of the Tomb of Mary Inside of the Tomb of Mary
  • Outside view the Tomb of Mary Outside view the Tomb of Mary

See also

References

  1. Enzyklopadie des Islam English translation of German article about "Maria" at eslam.de
  2. Qur'an 3:42; cited in Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
  3. J.D. McAuliffe, Chosen of all women
  4. J.-M. Abd-el-Jalil, Marie et l'Islam, Paris 1950
  5. 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.
  6. 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.
  7. ^ Stowasser, Barbara Freyer, “Mary”, in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
  8. e.g. Rāzī, Tafsīr, viii, 46
  9. Quran 66:12
  10. Quran 19:28
  11. Quran 3:35
  12. ^ 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.
  13. Quran 3:35
  14. 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.
  15. Da Costa, Yusuf (2002). The Honor of Women in Islam. LegitMaddie101. ISBN 1-930409-06-0.
  16. Quran 3:36
  17. Quran 3:31
  18. Cleo McNelly Kearns. (2008), The Virgin Mary, Monotheism and Sacrifice, New York: Cambridge University Press, p. 254–5
  19. Malik Ghulam Farid, et al. (1988) Āl ʻImrān, The Holy Quran with English Translation and Commentary Vol. II, p.386–8, Tilford: Islam International
  20. Quran 3:32
  21. 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.
  22. ^ Quran 66:12
  23. Quran 3:37–38
  24. ^ Bosworth, C.E. et al., The Encyclopaedia of Islam, Volume VI: Mahk-Mid, Brill: 1991, p. 629
  25. Two such commentators were al-Razi and al-Qurtubi.
  26. R. Arnaldez, Jesus fils de Marie prophete de l'Islam, Paris 1980, p. 77.
  27. Quran 21:91
  28. Islam: A Guide for Jews and Christians by F. E. Peters 2005 Princeton University Press ISBN 0-691-12233-4, p. 23.
  29. Holy people of the world: a cross-cultural encyclopedia, Volume 1 by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 558–559
  30. Quran 19:17–21
  31. Christianity, Islam, and the West by Robert A. Burns, 2011, ISBN page 32
  32. Quran 3:47
  33. Understand My Muslim People by Abraham Sarker 2004 ISBN 1-59498-002-0 page 127
  34. Quran 19:24–25
  35. Quran 19:26
  36. Quran 19:27–33
  37. Beyond The Exotic: Women's Histories In Islamic Societies, pg. 402. Ed. Amira El-Azhary Sonbol. Syracuse: Syracuse University Press, 2005. ISBN 9780815630555
  38. T. Canaan, Muhammaden Saints and Sanctuaries in Palestine, in Journal of the Palestine Oriental Sac., iv/1–2, 1924, 1–84
  39. Muhammad, M. Lings, pg. 101
  40. Bosworth, C.E. et al., The Encyclopaedia of Islam, Volume VI: Mahk-Mid, Brill: 1991, p. 631
  41. Quran 5:73–75
  42. Quran 3:43
  43. ^ Quran 3:42
  44. Khattan, Rahib; The Blessed names of Sayyidatina Maryam, pg 111
  45. "Masjid Maryam (Virgin Mary) – Hoppers Crossing, Victoria". Foursquare.com. Retrieved 2013-11-03.
  46. http://www.newsweek.com/uae-names-abu-dhabi-mosque-after-mary-mother-jesus-625904

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