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The Virgin Mary in Islam and the Apocrypha
Published online by Cambridge University Press: 30 August 2024
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The Virgin enjoys, like her Son, a position of unique pre-eminence in Islamic legend in general and the Koran in particular. Many of the traits with which the story of her life is embellished derive from apocryphal sources, but are nevertheless of the utmost interest in filling in the gaps in the canonical narrative of the Blessed Virgin's life.
In the Koranic version of the angel's salutation, the superiority of Mary (Arabic, 'Mariam'), whom God had 'chosen and purified, over all the women of mankind' (3, 42) is proclaimed. She is even made to share with her Son the singular distinction of being a 'divine sign unto the generations' (21, 91). In popular legend, however, this preminent position of the Virgin is sometimes disputed and so she is made to share this honour with four other women, who include the two favourite wives of Muhammad and his dearest daughter, Fatimah, from whom the 'noble House of the Prophet' descends.
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- Copyright © 1954 Provincial Council of the English Province of the Order of Preachers
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* We publish this article in The Life because, like the article by the same author in the preceding issue (April, ‘Christ in the Koran’), it shown not only the influence of Christianity on Islam and consequently need to understand this in an apostolic approach to Mohammedanism, but also the contrast between the simplicity of Islamic religion and the complexity of the legendary and apocryphal groundwork of that religion. The true Christian mystic has always been fed on the simplicity of the Gospel narrative; the Muslim who approaches so often his Christian counterpart in phrase and expression has a very different background. Yet, it should be noted, the doctrines clothed by these legends often approximate to the Christian doctrine—in particular in what relates to our Lady.—Editor.
1 Commonly used as a proper noun in Arabic.
2 K. 3, 36. The saying of Muhammad, on the other hand, reads: ‘Every child is touched (or stung) by Satan, save Mary and her Son'. Muslim theologians, however, interpret this as referring to impeccability only.
3 Cf. Ch. III, if. and IV, 2. F.d. W. Hone, London, 1820.
4 That of the Gospel of the Birth of Mary. Cf. Ch. V, 3.
5 The Gospel of the Birth of Mary confines the summons to the widowers of the House of David. Cf. Ch. V, 16.
6 Cf. Birth of Mary, Ch. VI, 5f
7 Cf. Ch. V, 2 and Prot. Ch. VIII, 2, which adds the charming note that the Virgin received her food from the hand of an angel.
8 Cf. Ch. VII, i6f. and Prot. Ch. IX, I2f. According to the Birth, the virgin being already acquainted with the countenance of angels was neither surprised nor terrified at the sight of the Angel.
9 In the Protevangelion, the pains of childbirth overtook the Virgin, who was accompanied by Joseph, in the desert. Joseph, leaving her in a cave went away to look for a Hebrew midwife, but when he returned the Virgin was already miraculously delivered. Cf. Ch. XII and Ch. XIV.
10 Cf. W. Wright's English translation, London, 1865, p. 40.
11 Cf. Ad. HaerL. 3, 79.
12 This point suggested itself to me as the result of a discussion with professor A. Guillaume on this question and it is consequently to him the credit for it belongs.
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