Parallelism: Mary and Zachariah: Difference between revisions

	Parallelism Between the Qur'an; and Judeo-Christian Scriptures
	Introduction
	Talking Baby Jesus
	Sanhedrin 37a
	The Raven & the Burial of Abel
	The Quranic Version of Trinity‎
	Jesus Christ & the Clay Birds
	Mary & Zachariah
	Mary, Jesus & the Palm Tree
	Satan & His Refusal to Prostrate
	The Queen of Sheba
	Abraham & the Idols
	The Wealth of Korah
	Conclusion

[checked revision]

Latest revision as of 21:34, 6 January 2023

For the full article with many more examples than are included in this series, see

Main Article: Parallelism Between the Qur'an and Judeo-Christian Scriptures

Qur'anic Account

The Bible, unlike the Qur'an, is silent on Mary’s birth, upbringing and relationship with Zachariah. The following is what one finds in the Qur'an:

[Mention, O Muhammad], 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."

‏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 [from the mercy of Allah]."

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. Every time Zechariah 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."

‏At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."

‏So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."

‏He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah; He does what He wills."

‏He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."

And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.

O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."

That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.

Quran 3:35-44

The salient points are:

The child Mary was given into Zachariah’s care by her mother, and kept in a sanctuary (possibly in dedication to God).

Zachariah was astonished that she did not need human help in feeding herself. Some supernatural occurrence explained her daily sustenance.

Zachariah speaks to God who told him of John. Zachariah is incredulous due to the physical condition of him and his wife.

Mary’s husband was decided by the drawing of lots.

Apocryphal Accounts

Gabriel Said Reynolds in his 2018 academic commentary on the Quran observes, "The Qurʾān follows closely here the Protoevangelium of James, a Greek Christian work written in the late second century and translated into Syriac in the fifth century". He further notes, "The manner in which the Qurʾān has Mary's mother commend Mary and her 'descendents' (i.e. Jesus) to God's protection from the devil may allude to the Christian doctrine that Mary and Jesus were free from sin."^[1] Regarding verse 37 in which Mary has a miraculous source of food, Reynolds notes that the Qurʾān also here follows a tradition found in the Protoevangelium of James 7:2 to 8:1.^[2].

Regarding verse 44 in which things were cast to determine who would look after Mary, Reynolds notes that Islamic tradition related this as casting pens (Quills). However, citing the Protoevangelium 9:1, Reynolds remarks, "In fact the Qurʾān is following the chronology of Mary's life as found in the Protoevangelium. The contest is over who will marry Mary, and it involves not pens but rods, or reeds. The Arabic aqlām comes from the Greek kalamos (and it is a kalamos, "reed," that soldiers put in the right hand of Christ in Mat 27:29"^[3]

Various later apocrypha partly based on the Protoevangelium also contain the relevant story elements.^[4]

Excerpts from the Protevangelium of James

(1) She cared for the child for months. When the child turned two years old, Joachim said, "Let's take her to the temple of the Lord so we can relate the message we were given." (2) And Anna said, "Let's wait until the third year, so that she will not seek her father or mother." (3) And Joachim said, "Let's wait." [...]

The Protevangelium of James: Chapter VII

(1) And her parents went down, marveling at and praising and glorifying the Lord God because the child had not turned back to look at them. (2) While Mary was in the temple of the Lord, she was fed like a dove and received food from the hand of an angel. (3) When she turned twelve, a group of priests took counsel together, saying, "Look, Mary has been in the temple of the Lord twelve years. (4) What should we do about her now, so that she does not defile the sanctuary of the Lord our God?" (5) And they said to the high priest, "You have stood at the altar of the Lord. Go in and pray about her. And if the Lord God reveals anything to you, we will do it." (6) And the priest went in taking the vestment with twelve bells into the holy of holies and prayed about her. Suddenly, an angel of the Lord stood before him, saying, "Zachariah, Zachariah, depart from here and gather the widowers of the people

and let each one carry a staff. (8) And the one whom the Lord God points out with a sign, she will be his wife." (9) So the heralds went out to the

whole surrounding area of Judea and the trumpet of the Lord rang out and all the men rushed in.

The Protevangelium of James: Chapter VIII

(1) Throwing down his ax, Joseph went out to meet them. (2) And after they had gathered together with their rods, they went to the high priest. (3) After receiving everyone's rod, the high priest went into the temple and prayed. (4) When he was finished with the prayer, he took the rods and went out and gave them to each man, (5) but there was no sign among them. Finally, Joseph took his rod. (6) Suddenly, a dove came out of the rod and stood on Joseph's head. (7) And the high priest said, "Joseph! Joseph! You have been chosen by lot to take the virgin into your own keeping. [...]"

The Protevangelium of James: Chapter IX

The story of Mary’s upbringing in the Temple under the supervision of the High Priest Zachariah, and the choice of Joseph as Mary’s husband by the drawing of lots, is not told in the Bible but in various apocrypha. The Qur'an’s parallelism of this story casts suspicion as to its provenance. These apocrypha are clearly later Christian writings pre-dating Islam, and the oldest, the pseudepigraphal Protevangelium, dates to the second century CE. On stylistic and theological grounds, the Protevangelium has long been considered apocrypha. Thus, these details of the Qur'anic story should not be taken as historical detail but rather as Christian legend which, by merit of its wide circulation, entered into the Qur'an.

References

↑ Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018, p. 115
↑ Gabriel Said Reynolds (2018) The Qurʾān and Bible: Text and Commentary p. 116
↑ Gabriel Said Reynolds (2018) The Qurʾān and Bible: Text and Commentary p. 119
↑ These include The History of Joseph the Carpenter (probably composed in Byzantine Egypt in Greek in the late sixth or early seventh centuries), and The Gospel of Pseudo-Matthew (its date is uncertain, as discussed elsewhere in the article about Jesus, Mary and the Palm Tree in this series).

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[1] Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018, p. 115

[2] Gabriel Said Reynolds (2018) The Qurʾān and Bible: Text and Commentary p. 116

[3] Gabriel Said Reynolds (2018) The Qurʾān and Bible: Text and Commentary p. 119

[4] These include The History of Joseph the Carpenter (probably composed in Byzantine Egypt in Greek in the late sixth or early seventh centuries), and The Gospel of Pseudo-Matthew (its date is uncertain, as discussed elsewhere in the article about Jesus, Mary and the Palm Tree in this series).

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@@ Line 1: / Line 1: @@
+{{QualityScore|Lead=1|Structure=4|Content=4|Language=4|References=4}}
 {{parallelism_qjcs}}
+For the full article with many more examples than are included in this series, see {{Main|Parallelism Between the Qur'an and Judeo-Christian Scriptures}}
 ===Qur'anic Account===
-The Bible, unlike the Qur'an,  is silent on Mary’s birth, upbringing and relationship with Zachariah. The following is what we find in the Qur'an:
+The Bible, unlike the Qur'an,  is silent on Mary’s birth, upbringing and relationship with Zachariah. The following is what one finds in the Qur'an:
-{{Quote| {{Quran|3|35-44}}| When a woman of Amran said: My Lord, I vow to Thee what is in my womb, to be devoted (to Thy service), so accept (it) from me; surely Thou, only Thou, art the Hearing, the Knowing.
+{{Quote| {{Quran|3|35-44}}| [Mention, O Muhammad], 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."
-‏So when she brought it forth, she said: My Lord, I have brought it forth a female -- and Allah knew best what she brought forth -- and the male is not like the female, and I have named it Mary, and I commend her and her offspring into Thy protection from the accursed devil.
+‏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 [from the mercy of Allah]."
-‏ So her Lord accepted her with a goodly acceptance and made her grow up a goodly growing, and gave her into the charge of Zacharias. Whenever Zacharias entered the sanctuary to (see) her, he found food with her. He said: O Mary, whence comes this to thee? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.
+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. Every time Zechariah 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."
-‏There did Zacharias pray to his Lord. He said: My Lord, grant me from Thee goodly offspring; surely Thou art the Hearer of prayer.
+‏At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."
-‏So the angels called to him as he stood praying in the sanctuary: Allah gives thee the good news of John, verifying a word from Allah, and honourable and chaste and a prophet from among the good ones.
+‏So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."
-‏He said: My Lord, how can I have a son when old age has already come upon me, and my wife is barren? He said: Even thus does Allah do what He pleases.
+‏He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah; He does what He wills."
-‏He said: My Lord, appoint a sign for me. Said He: Thy sign is that thou speak not to men for three days except by signs. And remember thy Lord much and glorify (Him) in the evenings and early morning.
+‏He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."
-This is of the tidings of things unseen which We reveal to thee. And thou wast not with them when they cast their pens (to decide) which of them should have Mary in his charge, and thou wast not with them when they contended one with another. }}
+And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.
-'''The salient points are:'''
+O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."
-*The child Mary was given into Zachariah’s care by her mother, and kept in a sanctuary (possibly in dedication to God).
+That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.}}
-*Zachariah was astonished that she did not need human help in feeding herself. Some supernatural occurrence explained her daily sustenance.
+'''The salient points are:'''
-*Zachariah speaks to God who told him of John. Zachariah is incredulous due to the physical condition of him and his wife.
-*Mary’s husband was decided by the drawing of lots.
-==Apocryphal Account==
-The Qur'anic verses parallel the apocryphal Protevangelium of James and the Gospel of the Birth of Mary. Both apocrypha were probably written in the middle of the second century.<ref>[http://www.blueletterbible.org/faq/canon.htm The Canon of Scripture] blueletterbible.org</ref>
-'''Other apocrypha carrying the same story are:'''
+*The child Mary was given into Zachariah’s care by her mother, and kept in a sanctuary (possibly in dedication to God).
-:1 - The Coptic History of the Virgin, which may be the Gospel of the Birth of Mary.<ref>John Gilchrist - [http://www.truthnet.org/islam/Qurangil4.html The Quran: The Scripture of Islam Chapter 4: The Origins and Sources of the  Quranic] truthnet.org</ref>
+*Zachariah was astonished that she did not need human help in feeding herself. Some supernatural occurrence explained her daily sustenance.
-:2 - The Arabic apocryphal work, History of our holy Father the Aged, the Carpenter (Joseph), also gives an account of Mary’s upbringing in the Temple and the choice of Joseph by lot.<ref>W. St. Clair-Tisdall - [http://www.truthnet.org/islam/src-chp4.htm Sources of the Quran: Heretical Christian Sects Chapter 4] truthnet</ref><ref>[http://www.comparative-religion.com/christianity/apocrypha/new-testament-apocrypha/6/4.php the history of joseph the carpenter] interfaith.org</ref> The dating of this apocrypha, also known as the History of Joseph the Carpenter, is the fourth or fifth century.<ref>http://www.catholicculture.org/docs/doc_view.cfm?recnum=4464</ref>
+*Zachariah speaks to God who told him of John. Zachariah is incredulous due to the physical condition of him and his wife.
-:3 - The Gospel of the Infancy of Jesus and Mary.<ref>Swami Nirmalananda Giri – [http://www.atmajyoti.org/ul_unknown_lives_02.asp The Unknown Lives of Jesus and Mary] atmajyoti.org</ref>
-This apocrypha is also known as the Pseudo-Matthew or ‘The Book About the Origin of the Blessed Mary and the Childhood of the Savior’. The dating is uncertain. Most scholars date it to the fourth or fifth century, although some date it later to the eighth or ninth century. However it may have been included in the list of apocryphal works in the fifth century ‘'Decretum Gelasianum De Libris Recipiendis Et Non Recipiendis' as ‘the book of the nativity of the saviour and of Mary or the midwife’.<ref>[http://www.tertullian.org/decretum_eng.htm THE 'DECRETUM GELASIANUM DE LIBRIS RECIPIENDIS ET NON RECIPIENDIS'] tertullian.org</ref>
+*Mary’s husband was decided by the drawing of lots.
-The Decretum is said to have been issued by Pope Gelasius I (492-496 AD) in 494 AD although some scholars claim it was wrongly attributed to Gelasius I and believe it was written in the sixth century.<ref>Catholic Encyclopedia – [http://www.newadvent.org/cathen/03281a.htm Collections of Ancient Canons] newadvent.org</ref>
+===Apocryphal Accounts===
-===Excerpts from the Protevangelium of James:===
+Gabriel Said Reynolds in his 2018 academic commentary on the Quran observes, "The Qurʾān follows closely here the ''Protoevangelium of James'', a Greek Christian work written in the late second century and translated into Syriac in the fifth century". He further notes, "The manner in which the Qurʾān has Mary's mother commend Mary and her 'descendents' (i.e. Jesus) to God's protection from the devil may allude to the Christian doctrine that Mary and Jesus were free from sin."<ref>Gabriel Said Reynolds, "The Quran and Bible:Text and Commentary", New Haven and London: Yale University Press, 2018, p. 115</ref> Regarding verse 37 in which Mary has a miraculous source of food, Reynolds notes that the Qurʾān also here follows a tradition found in the ''Protoevangelium of James'' 7:2 to 8:1.<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 116</ref>.
-{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VII]|1. And unto the child her months were added: and the child became two years old. And Ioacim said: Let us bring her up to the temple of the Lord that we may pay the promise which we promised; lest the Lord require it of us (lit. send unto us), and our gift become unacceptable. And Anna said: Let us wait until the third year, that the child may not long after her father or mother. And Ioacim said: Let us wait.
+Regarding verse 44 in which things were cast to determine who would look after Mary, Reynolds notes that Islamic tradition related this as casting pens (Quills). However, citing the Protoevangelium 9:1, Reynolds remarks, "In fact the Qurʾān is following the chronology of Mary's life as found in the ''Protoevangelium''. The contest is over who will marry Mary, and it involves not pens but rods, or reeds. The Arabic ''aqlām'' comes from the Greek ''kalamos'' (and it is a ''kalamos'', "reed," that soldiers put in the right hand of Christ in Mat 27:29"<ref>Gabriel Said Reynolds (2018) ''The Qurʾān and Bible: Text and Commentary'' p. 119</ref>
-. And the child became three years old, and Ioacim said: Call for the daughters of the Hebrews that are undefiled, and let them take every one a lamp, and let them be burning, that the child turn not backward and her heart be taken captive away from the temple of the Lord. And they did so until they were gone up into the temple of the Lord.
+Various later apocrypha partly based on the ''Protoevangelium'' also contain the relevant story elements.<ref>These include ''The History of Joseph the Carpenter'' (probably composed in Byzantine Egypt in Greek in the late sixth or early seventh centuries), and ''The Gospel of Pseudo-Matthew'' (its date is uncertain, as discussed elsewhere in the article about Jesus, Mary and the Palm Tree in this series).</ref>
-And the priest received her and kissed her and blessed her and said: The Lord hath magnified thy name among all generations: in thee in the latter days shall the Lord make manifest his redemption unto the children of Israel. }}
-{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VIII]|1. And her parents sat them down marveling, and praising the Lord God because the child was not turned away backward.
+===Excerpts from the Protevangelium of James===
-And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel. }}
-{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter VIII]|1. And her parents sat them down marveling, and praising the Lord God because the child was not turned away backward.
+{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter VII]|(1) She cared for the child for months. When the child turned two years old, Joachim said, "Let's take her to the temple of the Lord so we can relate the message we were given." (2) And Anna said, "Let's wait until the third year, so that she will not seek her father or mother." (3) And Joachim said, "Let's wait." [...]}}
-And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel.
-. And when she was twelve years old, there was a council of the priests, saying: Behold Mary is become twelve years old in the temple of the Lord. What then shall we do with her? lest she pollute the sanctuary of the Lord. And they said unto the high priest: Thou standest over the altar of the Lord. Enter in and pray concerning her: And whatsoever the Lord shall reveal to thee, that let us do.
+{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter VIII]|(1) And her parents went down, marveling at and praising and glorifying the Lord God because the child had not turned back to look at them. (2) While Mary was in the temple of the Lord, she was fed like a dove and received food from the hand of an angel. (3) When she turned twelve, a group of priests took counsel together, saying, "Look, Mary has been in the temple of the Lord twelve years. (4) What should we do about her now, so that she does not defile the sanctuary of the Lord our God?" (5) And they said to the high priest, "You have stood at the altar of the Lord. Go in and pray about her. And if the Lord God reveals anything to you, we will do it." (6) And the priest went in taking the vestment with twelve bells into the holy of holies and prayed about her. Suddenly, an angel of the Lord stood before him, saying, "Zachariah, Zachariah, depart from here and gather the widowers of the people
+and let each one carry a staff. (8) And the one whom the Lord God points out with a sign, she will be his wife." (9) So the heralds went out to the
+whole surrounding area of Judea and the trumpet of the Lord rang out and all the men rushed in. }}
-. And the high priest took the vestment with the twelve bells and went in unto the Holy of Holies and prayed concerning her. And lo, an angel of the Lord appeared saying unto him: Zacharias, Zacharias, go forth and assemble them that are widowers of the people, and let them bring every man a rod, and to whomsoever the Lord shall show a sign, his wife shall she be. And the heralds went forth over all the country round about Judaea, and the trumpet of the Lord sounded, and all men ran thereto. }}
+{{Quote|[https://www.earlychristianwritings.com/text/infancyjames-hock.html The Protevangelium of James: Chapter IX]|(1) Throwing down his ax, Joseph went out to meet them. (2) And after they had gathered together with their rods, they went to the high priest. (3) After receiving everyone's rod, the high priest went into the temple and prayed. (4) When he was finished with the prayer, he took the rods and went out and gave them to each man, (5) but there was no sign among them. Finally, Joseph took his rod. (6) Suddenly, a dove came out of the rod and stood on Joseph's head. (7) And the high priest said, "Joseph! Joseph! You have been chosen by lot to take the virgin into your own keeping. [...]"}}
-{{Quote|[http://mb-soft.com/believe/txh/james1.htm The Protevangelium of James: Chapter IX]|1. And Joseph cast down his adze and ran to meet them, and when they were gathered together they went to the high priest and took their rods with them. And he took the rods of them all and went into the temple and prayed. And when he had finished the prayer he took the rods and went forth and gave them back to them: and there was no sign upon them. But Joseph received the last rod: and lo, a dove came forth of the rod and flew upon the head of Joseph. And the priest said unto Joseph: Unto thee hath it fallen to take the virgin of the Lord and keep her for thyself.”<ref> Translated by M.R. James - 1924 ''The Protevangelium of James'' mb-soft.com</ref>}}
+The story of Mary’s upbringing in the Temple under the supervision of the High Priest Zachariah, and the choice of Joseph as Mary’s husband by the drawing of lots, is not told in the Bible but in various apocrypha. The Qur'an’s parallelism of this story casts suspicion as to its provenance. These apocrypha are clearly later Christian writings pre-dating Islam, and the oldest, the pseudepigraphal Protevangelium, dates to the second century CE. On stylistic and theological grounds, the Protevangelium has long been considered apocrypha. Thus, these details of the Qur'anic story should not be taken as historical detail but rather as Christian legend which, by merit of its wide circulation, entered into the Qur'an.
-===Conclusion===
-The story of Mary’s upbringing in the Temple under the supervision of the High Priest Zachariah, and the choice of Joseph as Mary’s husband by the drawing of lots, is not told in the Bible but in various apocrypha. The Qur'an’s parallelism of this story casts suspicion as to its provenance. These apocrypha are clearly later Christian writings pre-dating Islam, and the oldest, the pseudepigraphal Protevangelium, dates to about 130 CE. On stylistic and theological grounds, the Protevangelium has long been considered apocrypha. Thus, one wonders how these fictional accounts written about the early life of Mary ended up in the Qur'an.
 ==References==
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