Her Quranic Station
“And [the example of] Mary, the daughter of ‘Imran, who guarded her chastity, so We breathed into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.” (66:12)
The Prophet (SAW): “The best women of [Paradise] are Khadija bint Khuwaylid, Fatima bint Muhammad, Maryam bint ‘Imran, and Asiya bint Muzahim [wife of Pharaoh].” — Ahmad. The Prophet placed Maryam alongside Khadija and Fatima in the very highest rank of women.
“And Mary the daughter of ‘Imran — she guarded her chastity. We breathed into it from Our Spirit, and she believed in the words of her Lord and His scriptures, and she was of the devoutly obedient.” (66:12)
See also: Isa In Islam, Nubuwwa
Her Birth and Dedication
Maryam’s mother, the wife of ‘Imran, vowed her unborn child to the service of the temple: “My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me.” (3:35)
When Maryam was born female, her mother expressed surprise — a son was traditionally suited for temple service. But the divine accepted her: “And Allah is most knowing of what she delivered, and the male is not like the female.” (3:36)
Her guardian: The prophet Zakariyya (Zechariah) became her guardian. “Every time Zachariah entered upon her in the prayer chamber, he found with her provision. He said, ‘O Mary, from where is this [coming] to you?’ She said, ‘It is from Allah. Indeed, Allah provides for whom He wills without account.’” (3:37) — Maryam received miraculous provision directly from the divine.
Zakariyya’s own miracle: Moved by Maryam’s miraculous provision, Zakariyya prayed for a son despite his old age and his wife’s barrenness — and was granted Yahya (John the Baptist).
The Annunciation
The Angel Jibrail (Gabriel) appeared to Maryam in the form of a human man:
“She said, ‘Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah.’ He said, ‘I am only the messenger of your Lord to give you [news of] a pure boy.’” (19:18-19)
“She said, ‘How can I have a boy while no man has touched me and I have not been unchaste?’ He said, ‘Thus [it will be]; 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 [already] decreed.”’” (19:20-21)
The mechanics: The Quran uses the phrase “We breathed into her garment through Our Spirit” (21:91) and “nafakhna fihi min ruhina” (We breathed into her/him of Our Spirit). The Spirit/Ruh here is Jibrail himself, who breathed into Maryam as the divine’s instrument.
The Birth and Its Aftermath
Maryam withdrew from her family to a distant place and gave birth beneath a date palm tree:
“And the pains of childbirth drove her to the trunk of a palm tree. She said, ‘Oh, I wish I had died before this and was in oblivion, forgotten.’ But he called her from below her, ‘Do not grieve; your Lord has provided beneath you a stream. And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented. And if you see from among humanity anyone, say, “Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.”’” (19:23-26)
The infant speaks: When her people confronted her with the newborn:
“Then she came to her people, carrying him. They said, ‘O Mary, you have certainly done a thing unprecedented. O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.’ So she pointed to him. They said, ‘How can we speak to one who is in the cradle, a child?’ [‘Isa] said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.’” (19:27-30)
The infant’s speech is Maryam’s vindication — the miracle of ‘Isa speaks before Maryam can.
The Ismaili Dimension: Maryam as Spiritual Model
In the Ismaili tradition, Maryam holds a particular significance as a hujja — a proof and representative of the divine’s grace, even without carrying a formal prophetic mission.
Her station demonstrates that walayah (divine closeness and friendship) is not limited to male prophets — Maryam is given:
- Direct divine address (through the angel)
- Miraculous provision in the prayer chamber
- A son who is the Natiq of the fifth prophetic cycle
The soul’s ta’wil: Maryam’s virginal receptivity to the divine’s Spirit is, in the Ismaili ta’wil, a model for the believer’s receptivity to the Imam’s spiritual emanation. The believer who approaches the Imam with purity of heart — free from the contamination of worldly desire and doubt — receives the ruh (spirit) of knowledge that transforms and gives spiritual life.
See also: Waliullah, Tawil Esoteric Interpretation, Ruh The Spirit, Ahl Al Bayt, Isa In Islam
See also: Isa In Islam, Nubuwwa, Ahl Al Bayt, Waliullah, Tawil Esoteric Interpretation, Ruh The Spirit