Anna, Mother of Mary: A Tale of Devotion and Divine Grace in Christian and Islamic Traditions

In the apocryphal gospel, how does Anna, the mother of the Virgin Mary, express her sorrow over her barrenness when she sees a sparrow’s nest in the laurel?

In the apocryphal Gospel of James (also known as the Protoevangelium of James), Anna (or Anne), the mother of the Virgin Mary, laments her barrenness in a touching and poetic way. One of the most vivid moments occurs when she sees a sparrow’s nest in the laurel tree, and this sight causes her to deeply grieve her inability to conceive.

Here’s a summary of the scene:

Anna goes out into the garden and sees birds nesting in the trees. Upon seeing the sparrow’s nest in the laurel, she begins to weep, saying something along these lines:

“Alas! To what am I likened? I am not like the birds of the air, for even the birds are fruitful before God. I am not like the beasts of the earth, for they are also fruitful before God. I am not like these waters, for they abound with fish. I am not like this earth, for it brings forth fruit in season. But I alone am barren.”

This lament reflects Anna’s sorrow and shame in a culture where barrenness was often seen as a sign of divine disfavor. Her emotional reaction to the sparrow’s nest is deeply symbolic — it highlights her longing for motherhood and her feeling of being out of step with the natural, fruitful world around her.

How is Anna, the mother of Mary, portrayed in the Qur’an?

Anna, the mother of Mary (known in Islamic tradition as Hannah), is not mentioned by name in the Qur’an, but her story is beautifully preserved and told in Surah Al-Imran (3:35–37). She is referred to simply as the wife of Imran (Imran being the father of Mary), and she plays a key role in the sacred narrative.

Here’s a summary of how she is depicted in the Qur’an:

1. A Pious Woman Devoted to God

Anna is portrayed as a devout and righteous woman, who, longing for a child, prays earnestly to God. She makes a vow to dedicate her unborn child to the service of God in the temple.

Qur’an Surah 3, verse 35
“When the wife of Imran said, ‘My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.’”

2. Surprise at Giving Birth to a Girl

When Anna gives birth to a daughter (Mary), she is initially surprised, perhaps expecting a boy, who would typically serve in the temple. Nevertheless, she trusts in God’s wisdom.

Qur’an Surah 3, verse 36

“But when she delivered her, she said, ‘My Lord, I have delivered a female’ – and Allah was most knowing of what she delivered – ‘and the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled.’”

3. Her Prayer is Accepted

God accepts her sincere offering. Mary is raised under divine care, and entrusted to Zechariah, who becomes her guardian.

Qur’an Surah3, verse 37

“So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah…”

In Summary:

Anna (the mother of Mary and grandmother of Jesus) is depicted in the Qur’an as a faithful, God-fearing woman, whose sincere prayer and dedication result in the birth of Maryam, the most honored woman in Islamic tradition. Her story is a testament to the power of prayer, devotion, and trust in divine wisdom, even when life unfolds differently than expected.

Mary, the mother of Jesus, in the Talmud and the Quran

Is there any reference about Mary, the mother of Jesus, in the Talmud directly or indirectly?

Yes, there are a few references to Mary, the mother of Jesus, in the Talmud, although they are indirect and brief. It’s important to note that the Talmud is a collection of Jewish oral law and commentary, primarily focused on Jewish religious and legal matters. Mary is mentioned in the Talmud in relation to discussions about Jesus and his background. However, it’s worth mentioning that these references are generally considered to be from a Jewish perspective and may differ from Christian beliefs about Mary.

What is the content of her background in the Talmud?

In the Talmud, Mary’s background is mentioned in passages that discuss Jesus and his lineage. One such reference can be found in the Babylonian Talmud, in the tractate Sanhedrin 106a. This passage states that Jesus was the son of Mary, who was married to a man named Pandera (also known as Panthera or Pappos ben Yehuda). It suggests that Jesus was conceived out of wedlock, implying that his mother had an extramarital relationship.

How does the Quran clear her name from the accusation of the Jews in the Talmud?

In the Quran, Mary is highly revered and her name is cleared from any accusation or wrongdoing. The Quran portrays Mary as a pious and virtuous woman chosen by Allah for a special purpose. She is depicted as a symbol of devotion and righteousness.

Regarding the accusation against Mary, the Quran addresses this in Surah Maryam (Chapter 19). It narrates the story of Mary’s miraculous conception and the birth of Jesus. When Mary returns with the baby Jesus, her people express astonishment and accuse her of engaging in immoral behavior. However, in response, the infant Jesus miraculously speaks and defends his mother’s honor. He declares his prophethood and affirms Mary’s purity and righteousness.

This episode in the Quran emphasizes Mary’s innocence and counters any accusations made against her. It reinforces her esteemed status as a pure and revered figure in Islamic tradition, clearing her name from any wrongdoing or moral transgressions.

Mary in the Quran and the New Testament

How does the portrayal and veneration of Mary differ between the Quran and the New Testament?

The Quran and the New Testament both have stories about Mary, the mother of Jesus, and they both show reverence for her as a virtuous and chosen woman. However, there are also some differences in their treatment of Mary, such as:

The Quran mentions Mary by name 34 times, while the New Testament mentions her by name only 19 times.
The Quran has a whole chapter named after Mary, that is Surah Maryam, while the New Testament does not have any book or chapter named after her.
The Quran describes Mary as a prophetess, a word from God, and a sign for the worlds, while the New Testament does not give her these titles.

The Quran narrates the story of Mary’s birth, her dedication to the temple, and her encounter with the angel Gabriel in detail, while the New Testament only briefly mentions these events.
The Quran affirms Mary’s perpetual virginity, while the New Testament implies that she had other children after Jesus.

The Quran does not mention Mary’s role in Jesus’ ministry, crucifixion, resurrection, or ascension, while the New Testament depicts her as a faithful follower and witness of Jesus.
The Quran does not mention Mary’s assumption into heaven, while the New Testament hints at it and the Catholic Church teaches it as a dogma.

These differences show that the Quran and the New Testament have different perspectives and emphases on Mary’s life and significance. They also reflect the different sources and traditions that influenced their authors. However, they also share some common ground in honoring Mary as a blessed and exemplary woman.

Exploring the Lineage of Mary and Jesus: Quranic References and Christian Traditions

In the Quran, Mary is referred to as a sister of Aaron in order to attribute her and Jesus to the clan of Levi rather than Judah as Christians maintain. How is this interpretation presented?

The Quran refers to Mary as a sister of Aaron (in Arabic: “Ukht Harun”) for symbolic purposes, and not in the literal sense that she was Aaron’s biological sister. This phrase was commonly used in the Arab tradition to denote that a person belongs to a certain lineage or tribe, not to indicate sibling relationship.

In Surah 19, verses 27 to 28, when Mary comes to her people carrying Jesus, they exclaim: “O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.” This exclamation shows her high ranking lineage, as she comes from the noble lineage of Prophet Aaron, who was of the tribe of Levi.

By referring to Mary as a sister of Aaron, it is believed that the Quranic text is emphasizing her noble lineage and connection to the righteous family of prophets. This interpretation also serves to differentiate Mary and Jesus from the tribe of Judah, which is traditionally associated with Christianity.

Overall, this interpretation highlights the importance of lineage and heritage in Islamic belief, while also emphasizing the spiritual significance of Mary and Jesus within Islamic tradition.

Contrary to the portrayal in the Quran, the Christian gospel states that Jesus is recognized as a descendant of Judah and David through his adoptive father, Joseph. This ancestry is important as it fulfills Old Testament prophecies of the Messiah descending from Judah and David.

Jesus is commonly known as the “Son of David” due to this lineage. It is worth mentioning that even though he is not biologically related to Joseph, Jesus is still considered part of the lineage through his adoption.