12 reasons why Mary was not a Hermaphrodite


The Qur’an leaves no stone unturned regarding the gender of Mary and makes it absolutely clear that she was not a hermaphrodite

Introduction

Jesus Christ is a Messenger of God whose personality is surrounded in controversy. Three world religions hold varying opinions about his person and his birth. On one extreme are some Jews who allege that Mary had produced a child outside of wedlock, while on another  are those among Christians who claim that since Jesus did not have a father, his father is God. The Qur’an sets the record straight regarding such claims, and while defending the chastity of Mary, it identifies that Jesus was created and not procreated by God. Hence the mainstream Islamic view based on the narratives of the Qur’an is that Jesus was born miraculously by the will and power of God and that he is neither the son of God, nor the son of man. Along with defending Mary from human and divine fatherhood for Jesus, the Qur’an also refutes those individuals who in recent times have forwarded some theories negating the miraculous virgin birth of Jesus. One popular view forwarded by such individuals is that Mary was a Hermaphrodite who gave birth to Jesus through some process of self impregnation. This wild and bizarre notion is contrary to the clear cut statements of the Qur’an, as is the view that Jesus had a biological father. Here we demonstrate the origin of this heretical belief and how it goes against some very plain facts of the Qur’an.

The hermaphrodite theory is an Ahmadiyya belief

Writing under the title “Immaculate Conception”, in the April 2004 issue of “Review of Religions”, an Ahmadiyya publication, the author, Moosa Qureshi LLB, while attributing the theory of Hermaphroditism to Maryam, states:

“Nevertheless, the Qur’an does intimate the explanation to the miracle of Jesus (as)’s conception in another enigmatic verse, hitherto perplexing to Muslim scholars: Remember when a woman of Imran said, ‘My Lord, I have vowed to Thee what is in my womb to be dedicated to Thy service. So do Thou accept it of me. Verily, Thou alone art All-Hearing, All-Knowing’. But when she was delivered of it, she said, ‘My Lord, I am delivered of a female,’ – and Allah knew best what she delivered and the male was not like the female – ‘and I have named her Mary, and I commit her and her off-spring to Thy protection from Satan the rejected’. (Ch.3:Vs.36-37). Puzzlingly, Allah does not confirm that the woman of Imran did indeed give birth to a female when she was delivered of Mary(ra). How should we interpret the enigmatic words – and the male was not like the female?”

By alluding to a mere word or two from Quran 3:36-37, the author attempts to build a mountain out of a molehill by concluding that Mary gave birth to Jesus without a father because she was a Hermaphrodite:

“..more convincingly, the mechanism of true hermaphroditism may explain the virgin birth of Jesus(as). This is a congenital condition where external genitalia and internal sex organs have both male and female characteristics. Both ovarian and testicular reproductive tissue is found in a true hermaphrodite, a quality that is still poorly understood. In 1990, a true hermaphrodite rabbit was found to conceive when kept in isolation in laboratory conditions (7). The tenability of autoreproduction in human hermaphrodites has also been affirmed: ‘If it is indeed true that in some (human) hermaphrodites auto-reproduction could be possible with medical intervention, another question may be asked: “Is it possible that such auto-reproduction could, with the greatest rarity, occur without such an intervention?” Indications exist in the mythology of various cultures which mention hermaphroditic reproduction, and there are references to virgin birth in the historical documents of several different societies.’(8) The Qur’an may indeed refer to such a biological condition of a true hermaphrodite when we read, ‘Allah knew best of what she was delivered and the male was not like the female’ (Ch.3:V.37). It is characteristic of the propriety and tactful beauty of the Qur’anic diction, that Allah should thus describe the hypothesised hermaphrodite quality in Mary (ra)…”

Thus according to the aforementioned Ahmadi interpretation, the mechanism of true hermaphroditism explains the virgin birth of Jesus. The view that Allah does not confirm that the woman of Imran did indeed give birth to a female when she was delivered of Mary is also grossly in error, once we explore all the narratives in the Qur’an concerning the subject. When we study the Qur’an it is crystal clear that Mary was not a hermaphodite.

1) The Qur’an does not use any word meaning “Hermaphrodite” within its Arabic text

Very simply, Allah does not term Mary as a Hermaphrodite or a creature of that sort within the Arabic text of the Qur’an. This is a plain fact. In Arabic the word “Mukhanas” is usually used for Hermaphrodites, and it is a fact that this term or any term close to it does not occur anywhere in the Qur’an. Thus the statement “Mary is a Hermaphrodite” is not a Qur’anic statement.

2) Wherever Mary is addressed in the Qur’an, feminine pronouns are used for her and never masculine

It is a grossly misleading to suggest that Allah does not confirm the gender of Maryam. The clear cut evidence of the Qur’an is that she is not dual sex but of the female sex. Throughout the Qur’an, wherever Mary is addressed, feminine pronouns are used which identify her as a female through and through.

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” 3:43

According to Arabic grammar, in the above verse “oqnutee” (be devoutly obedient) is a 2nd person feminine singular imperative verb, “lirabbiki” (to your Lord) is 2nd person feminine singular possessive pronoun, “wasjudee” (and prostrate) and “warkaAAee” (and bow) are both 2nd person feminine singular imperative verbs with feminine subject pronouns. Thus it is clear that this language identifies Mary as a female. It is evident that wherever Mary is mentioned and addressed in the Qur’an, she is always identified grammatically as a female and never as “dual sex”, thus refuting the view that Allah does not confirm her gender. It should also be noted that in the Qur’an Mary has been called “Bint” (Daughter), “Ukht” (Sister) and “Umm” (Mother) leaving no room for doubt as to her gender.

3) Mary was chosen above “WOMEN” of all worlds, not hermaphrodites / dual sex persons of all worlds.

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ

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.” 3:42

In the above verse we can clearly see the words “..purified you and chosen you above the women of the worlds.” which establish that Mary was of the female gender and not dual sex / hermaphrodite. She was chosen above “Nisaa al Alameen” (Women of all worlds) not above the world’s hermaphrodites!

4) Mary questions how can she have a son when no man has touched her. If she could self impregnate then she wouldn’t be asking this question.

قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

She said, “My Lord, how will I have a child when no man has touched me?” [The angel] said, “Such is Allah ; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is. 3:47

A hermaphrodite who is capable of self impregnation would never ask the question “..how will I have a child when no man has touched me?” because from someone who possess male and female reproductive organs and is capable of self impregnation such a question is invalid! Very clearly we see evidence in this verse of Mary being someone requiring a person other than herself for her conception, thus proving that she is not a hermaphrodite.

5) The word “Nabataa” (growth) for Mary does not imply plant like asexual features because in the Qur’an the same word is also used for regular humans.

Proponents of the hermaphrodite theory allude to the word “Nabataa” in 3:38 and draw parallels between Mary and asexual plant organisms who also “grow” to their state.

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ

So her Lord accepted her with good acceptance and caused her to grow [ARABIC: ANBATAA] 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.” 3:37

This allusion is once again devoid of substance because the word “Nabataa” is not restricted for Maryam but also used for entire humanity:

وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا

And Allah has caused you to grow [ARABIC: ANBATAKUM] from the earth a [progressive] growth [ARABIC NABATAA]. 71:17

In the above verse, the same word “Nabataa” is used for entire humanity. Does it mean entire human race consists of hermaphrodites?! This certainly is not the case. Mary is no asexual plant because of the word “Nabataa”, because the same word has been used in the Qur’an for all humanity as well.

6) If Mary was a Hermaphrodite, capable of self impregnation, then why would Allah send his angel as an external agent to grant her a child?

In Surat Aal-e-Imraan we can see that the angels gave the good news of the birth of a child, while in Surat Maryam, we see that an angel was sent in the form of a human messenger to grant her the child which she conceived:

قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا

He said, “I am only the messenger of your Lord to give you a pure boy.” 19:19

If indeed Mary was a hermaphrodite, then she would have been capable of self impregnation and two events mentioned in the Qur’an would not be necessary requiring the information of conception of Jesus and the second being the gift of conception. These two events delivered through the agency of angels make it clear that Mary was not a hermaphrodite capable of internal self impregnation but a woman who was to conceive externally. She did conceive Jesus externally, and that was by the will of Allah and through the agency of angels.

7) Jesus addresses Mary as “Mother”, never as “Father”.

If indeed Mary was dual sex, possessing both ovarian and testicular reproductive organs, as is erroneously alleged, then such a feature would make her not only the mother, but also the father of Jesus – however we see in the Qur’an that Jesus addresses Mary only as his mother, and never as his father.

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا

“(He) hath made me kind to my mother, and not overbearing or miserable;” 19:32

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ

“And behold! Allah will say: “O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah’?” 5:116

Thus as Jesus addresses Mary as ‘Ummy’ i.e. “My mother”, and never as ‘Abi’ or “my father” and she is mentioned as his “Walida”, the biological mother who gave birth to him, and never as his “walid” or father, therefore the view that she was a dual sex, hermaphrodite possessing motherly and fatherly features is not consistent with the Qur’an.

8) Allah says “He creates what He wills”, shows Jesus was Allah’s creation by his will and command and born without masculine/male intervention

How will Jesus be born? The Qur’an does not say through a hermaphrodite birth but by the will of Allah:

قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

..[The angel] said, “Such is Allah ; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.” 3:47

The answer is very clear. It is Allah who will create Jesus as per His will. When Allah decrees a matter, He only says to it, ‘Be,’ and it is. This is how Jesus was conceived. Note how clear the verse is. Allah does not say that Mary will conceive Jesus as a hermaphrodite. No such suggestion is given. The simple and clear cut statement is that Jesus was conceived by the will and order of Allah. This Quranic statement should be the imaan of every Muslim.

9) The masculine pronoun “fihi” or in him’ in sura 66 refers to the unborn Jesus conceived by Mary. Quran explains itself that Jesus was assisted by Ruh al Qudus (the holy spirit).

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

And Maryam (Mary) daughter of Imran, who kept safe her private parts, (i.e., safeguarded) so We breathed in it of Our Spirit, and she sincerely (believed) in the Words of her Lord, and His Books; and she was one of the devout. 66:12 (Dr Ghali)

Like the above Egyptian translator Muhammad Mahmoud Ghali’s translation, many other translators render the masculine pronoun “fihi” literally “in him” to refer to the preceding word “FarjahAA” i.e “her private parts”, while Muhammad Asad, renders it as “We breathed of Our Spirit to that [which was in her womb]..” both these renderings, indicate that in this passage the masculine pronoun refers to the unborn child conceived by Mary.

And We have propounded yet another parable for God-consciousness] in the story of Mary, the daughter of Imran, who guarded her chastity, whereupon We breathed of Our spirit into that [which was in her womb], and who accepted the truth of her Sustainer’s words – and [thus] of His revelations – and was one of the truly devout.” 66:12, Muhammad Asad

Asad comments further on the expression whereupon We breathed of Our spirit into that [which was in her womb], “into the as yet unborn child (Razi, thus explaining the pronoun fihi)..”

Thus the spirit which was breathed into Mary in 21:91: “whereupon We breathed into her of Our spirit..” was ultimately for her unborn male child, “..whereupon We breathed of Our spirit into that [which was in her womb]..” in 66:12.

Numerous other verses of the Qur’an also corroborate the understanding that when God breathed of His spirit into Mary, then it was also received by [the masculine] Jesus who was conceived within the [feminine] Mary:

وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ

“..We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit…” 2:87

ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ

“..to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit…” 2:253

ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ

“..Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him..” 4:171

The above verses clarify that Jesus was strengthened by the holy spirit, and it proceeded from him, thus the expression “fanafakhna feehi min roohina” (so we breathed into him of our spirit) in 66:12 refers to the breathing of spirit into the male Jesus.

Moreover that “feehi” does not refer to Mary is also obvious by the fact that in the verse the words that refer to Mary are all feminine. E.g. “allatee” (she) “ahsanatfarjaha” (she guarded her private parts), “saddaqat” (she proved true), ”rabbiha” (her Lord), ”kanat” (she was). Throughout the Qur’an Mary is identified as a female.

10) Birth of Jesus is like birth of Adam who was not born of a hermaphrodite but by the will of Allah.

Just like Adam was created by order of Allah without a male father similarly, Jesus was created by Allah without a male father – clarifies that Mary is not a hermaphrodite.

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ

“The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: “Be”. And he was.” 3:59

Adam was created by the command “Be”. And he was.”, similarly about Jesus we read:

قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

She said: “O my Lord! How shall I have a son when no man hath touched me?” He said: “Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, ‘Be,’ and it is! 3:47

Thus both Adam and Jesus were both created by the will of Allah and His command “Kun Fayakun” i.e. “Be, and it is!”, and not through a hermaphrodite parent.

11) If Mary was not a hermaphrodite, then how was Jesus conceived? “..your Lord says, ‘it is easy for me…”

When the news of birth of Yahya (John) was given to Zakaria (Zecharias), he posed the question:

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا

He said, “My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?” 19:8

To which the reply was given:

قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئًا

[An angel] said, “Thus [it will be]; your Lord says, ‘It is easy for Me, for I created you before, while you were nothing.’ 19:9

When Mary was informed of the birth of Jesus, she posed a question on similar lines and the same answer that was given to Zakaria was repeated to her:

قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا

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. 19:21

How did Jesus come into the world? The Qur’an is crystal clear without citing any biological process involved: “..your Lord says, It is easy for Me.” This should be our Imaan. Allah is all powerful. He is capable of doing what He wills. It is easy for Allah to cause a birth without a father. We should have Imaan on this without speculating theories.

12) Wrong to conclude that Mary’s gender was not confirmed by Allah in 3:36, because the verse, when translated accurately confirms Mary as a female child

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ

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 ].” 3:36 Saheeh International

Translations such as the one cited by the author of the article in “Review of Religions” along with Yusuf Ali, Pickthall and Shakir are inaccurate in their English rendering of the expression “Falamma wadaAAat-ha” in verse 3:36, and due to this inaccuracy, the wrong conclusion that Mary’s gender was not confirmed in the verse is reached. E.g.

“But when she was delivered of it, she said..” Cited by Moosa Qureshi

“And when she was delivered she said..” Pickthall

“When she was delivered, she said..” Yusuf Ali

“So when she brought forth, she said..” M. H. Shakir

We can note that it is not apparent in the above translations as to the gender of the child delivered by the wife of Imran. However once the expression “Falamma wadaAAat-ha” is translated correctly it is clear that the child she delivered was a female child, and this is being confirmed by Allah as the narrator of the expression is Allah in the Qur’an. It is in Saheeh International’s English translation by Umm Muhammad, Aminah Assami that the expression is accurately rendered:

“But when she delivered her, she said..” Saheeh International

Muhsin Khan also translated the pronoun “Haa” accurately as “her” in his translation:

“Then when she delivered her [child Maryam (Mary)], she said…”

Thus the assertion that in verse 3:36, Allah did not confirm the gender of Mary is wrong, as it is Allah Himself who has stated that the wife of Imran had given birth to a female child. It was against the wonderment of Mary’s mother for giving birth to a female and not a male child that Allah said: “And Allah was most knowing of what she delivered..”. In the preceding verse 3:35, we read that Mary’s mother had made a vow to dedicate her unborn child to Allah, expecting a male child, as tasks devoted to those in the cause of Allah such as leading prayers, or receiving prophecy and preaching were reserved for males and not females, she expressed how would her vow would be fulfilled now that the child she had given birth to was female and not male. It was at this that she was informed that Allah knew better what she had delivered indicating that even a female can be dedicated to Allah, and not necessarily a male. We read in later verses that her vow was accepted and Mary grew up to be a righteous woman and a mother of a Prophet, thus she was dedicated to Allah as a female in her own right. The narration also gives us a lesson that in the sight of Allah, gender does not matter. Whether male or female, Allah can select either for his work.

CONCLUSION

It can be concluded from the inflection of the Qur’an:

1. The Qur’an does not use any word which carries the meaning of “Hermaphrodite” for Mary. The statement “Mary is a hermaphprodite” is not to be found in the Qur’an in the original Arabic.

2. Wherever she is mentioned in the Qur’an, she is addressed in feminine gender and never as masculine or dual gender.

3. Feminine pronouns are used for her in accordance with Arabic grammar, thereby making it clear that she is a female.

4. The Qur’an narrates that she was chosen above the “women” of all nations, further confirming she was a woman and not a hermaphrodite.

5. Her question about how she can have a son when no man has touched her indicates she was a woman and not possessing male and female reproductive organs.

6. The word “Nabataa” (growth) in 3:37 does not imply asexual features for Mary because the same term is used for other people as well and because of the fact that Qur’an has overwhelming evidence about Mary’s womanhood.

7. Jesus always addresses her as his mother and never as his father, thereby confirming that she did not have a fatherly biological function.

8. Jesus was conceived by Mary by the will of Allah and through the external agency of Malaika and not through auto-reproduction.

9. It is false to suggest that in 3:36 Allah does not confirm the gender of Mary. In the beginning of the very verse, Allah identifies her feminine gender when He says “So when she delivered HER..”. The pronoun “Her” in this statement of Allah confirms that the child was a female.

Indeed, Allah has purified Mary, she has been purified of all sorts of false allegations that people have subjected her to, whether such allegations be of producing an illegitimate child, a child begotten of God, or the suggestion that she was a hermaphrodite Whenever Qur’anic evidence shall be brought to light about Mary, the fact that Allah has chosen and purified her above women of all the worlds will be manifest to all.

REFERENCES

1. The Review of Religions, April 2004, Vol. 99, Number 4, London, UK

2. Quranic Arabic Corpus – www.corpus.quran.com

3. English Translation of the Qur’an by Umm Muhammad Aminah Assami, Published by Saheeh International, Abul Qasim Publishing, Saudi Arabia

4. English Translation of the Qur’an by Abdullah Yusuf Ali, Shaikh Ashraf Publishers, Lahore, Pakistan

5. English Translation of the Qur’an by Mohammad Mahmoud Ghali, Cairo, Egypt

6. Muhammad Asad, Message of the Qur’an, Dar Al Andalus, Gibraltar

Zamzam and Jesus


Is the well of Zamzam springing water due to the birth of Jesus? Qur’an Sura 19 mentions a rivulet appearing underneath Mary and the mention of dates. Is this rivulet the water of Zamzam and the dates that Mary ate the dates meant for the pilgrims of Makkah?

The Well of Zamzam is a well located within the precincts of Masjid al-haram in Makkah, Saudi Arabia, 20 m (66 ft) east of the Kaaba, the first house appointed for servitude to Allah and the holiest place in Islam. Masjid al-Haram is situated in wadi Ibraheem, which is a place about which we are informed in most clear terms in the Qur’an that no vegetation can grow within its precincts:

14_37

 “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks.” 14:37

Zamzam well is located in what the Qur’an describes as “a valley without cultivation,“, while the place where Jesus was born was not without cultivation but having vegetation in the form of date-palms:

19_23

And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): “Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!” 19:23

The words “And the pains of childbirth drove her to the trunk of a palm-tree..” clearly show that Mary was not in “a valley without cultivation”,  which is where the well of Zamzam is located, but in cultivated land:

19_24

But (a voice) cried to her from beneath the (palm-tree): “Grieve not! for thy Lord hath provided a rivulet beneath thee; 19:24

This rivulet CANNOT BE the Zamzam water because that well is within the precincts of Masjid Al Haraam which is in a valley without cultivation. We further read in verse 25:

19_25

“And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee.” 19:25

The words ““And shake towards thyself the trunk of the palm-tree:..” show that Mary is in a place where there is cultivation and was in proximity to a tree and certainly not in a “valley without cultivation”.

Here some will say that in 14:37 Prophet Ibraheem (PBUH) prayed for “fruits” for his progeny, hence these could be the dates. This view is again contradictory to Qur’an. We have seen that 14:37 identifies Masjid al-Haram’s location in barren land. The fruits that are brought within its vicinity are not grown on location but are imported from elsewhere. This fact is attested by the Qur’an itself:

28_57

“And they say, “If we were to follow the guidance with you, we would be swept from our land.” Have we not established for them a safe sanctuary (Haram Aminan) to which are brought the fruits of all things as provision from Us? But most of them do not know.” 28:57 Saheeh International

“..to which are brought the fruits of all things..” clarifies how the prayer of Ibraheem “..and feed them with fruits:..” was answered. The fruits of Makkah are brought there by trade and not grown in the vicinity of Masjid al-Haram.

The view the rivulet mentioned for Mary is the same as the Zamzam water is clearly against the Qur’an and that the dates mentioned in Sura 19 are dates from Makkah that pilgrims consume. The view is also against common logic, because Zamzam is an underground well, while the source of water mentioned with Mary is not a well but a rivulet.

Christmas From A Muslim Viewpoint


“WHAT BUSINESS DO YOU HAVE to comment on festivals that belong to other people’s religion? And that too on the very day that it is being celebrated?” People can very well ask. Well, in the times we live in, it would be sheer folly not to do so. There are numerous reasons for this. The festival in question is celebrated by adherents of the world’s largest faith, while we are the second largest – if ticking of census forms is any measure. Christianity is estimated to be the world’s largest religion, and Islam occupies second place. In view of this, the relationships between two of the greatest religions of the world are certainly of importance to the planet.

Secondly, Islam and Christianity have a special relationship with each other. The central figure in Christianity also happens to be one of the mightiest messengers of God in Islam. The Qur’an happens to be the only non Christian religious scripture that contains narratives on the birth, message and finale of Christ, his mother as well as his disciples. In view of this, it would not be wrong to suggest that Christians do not have a monopoly on Christ. We Muslims have equal right to comment on any commemorations in his name.

Therefore, any religious perspective coming from the Muslims on Christmas should not necessarily be seen as a critique of the common Christian version but an expression of their own religious beliefs. It is very important to understand this.

The Nature Of Inter-Religious Expression

People upon hearing views that are different from their own, on themes that they believe in, sometimes feel that their version is being criticised. As all religions do not say one and the same thing and do not promote the same ideas on the divine, and because one encounters diversity in its full form during the course of religious dialogue, therefore, the expression of divergent religious belief from one group is not necessarily a critique of the other, but simply an expression of what one in his or her own tradition believes in.

So when a Muslim perspective on Christmas is being conveyed, it is what it is, i.e. what Muslims believe about Christmas, and nothing more and nothing less. So no need to worry too much on this one!

The Season For The Birth Of Jesus

On to the subject. Why Christmas matters? It matters to majority of Christians, as they believe that it is the day that Christ was born (although there is a minority that doesn’t). And the day for this is the twenty fifth of December every year. According to them, Christ came into the world during  a winter in Bethlehem.

Well, on the other hand Muslims allude to both Qur’anic as well as Biblical narratives on the subject, to say that this is not the case. In the Qur’an, we read about the birth of Jesus:

The pains of labor drove her (Mary) to the trunk of a date-palm. She exclaimed: “Oh, if only I had died before this time and was something discarded and forgotten!” A voice called out to her from under her: “Do not grieve. Your Lord has placed a small stream at your feet. Shake the trunk of the palm toward you, and fresh, ripe dates will drop down to you. Eat and drink, and delight your eyes. ‘” 19:23-25

Important indicator about the season for Jesus’ birth is given in the expression, fresh, ripe dates will drop down to you. When do we have the season for fruiting of dates ? Is it the winter of December? Not at all. It is in the heat of summer. So according to the Qur’an, Jesus was born not in winter, but in summer!

Biblical evidence also points to the fact that Jesus was born when the climate was warmer, and not at the peak of december’s wintery season:

“And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” Luke 2:7-8

The shepherds were in the fields watching their flocks at the time of Jesus’ birth. Late December in the middle of the night is not a comfortable time for the sheep to be out and about in the freezing cold, don’t you think?

In the same chapter, it can be seen that Jesus’ parents travelled to Bethlehem to register in a Roman census:

“And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed….. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:). To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered.” Luke 2:1-6

It is very unlikely that they made their Journey during winter when temperatures were below freezing and roads were poor condition.

All this leads to the fact that the time period of Jesus’ birth was not December, but according to the Qur’an it was certainly summer, as this is when dates are ripened, and according to the Bible it was much warmer. So here it is. The Muslim viewpoint. Jesus was not born in December, which means that Christmas day is not Christ’s birthday!

“Listen mate, are you telling me that I got it all wrong?” Our Christian friend asks. “Well, I am not saying you got it wrong. I am merely saying what I believe, just that you know where I’m coming from, so we know each other’s positions and can learn to live together!”. “Does that means you’re not gonna come to my Christmas party?”, he asks again. The Muslim replies, “Now I didn’t say that! I may very well be there, but make sure you have some non alcoholic cola and halaal pie there. And I certainly won’t stand under a mistle toe, when your granny is around!”

Participating In Christmas Festivities

Humour apart, I was once asked by a college manager in England who was organising a Christmas event for her students it is alright to invite Muslim students? This is a very important question. Especially for communities that are mixed, diverse and multifaith.

Whether people of different faiths can join in the celebrations of faiths that are different from their own?

My reply to her was in a yes and a no.

Yes, they can in the sense as observers, to learn about communities, to understand what people believe in and why they do so.

The answer would be a no, if the organisers expect students of other faiths to join and participate in religious ceremonies or to partake in activities that go against their own traditions.

But I would strongly recommend that in faith celebrations people of other faiths and beliefs are invited as well, because not doing so will isolate communities from each other.

When Muslims celebrate Eid, they too should invite people of other faiths to their celebrations, but it would certainly not be expected of their Christian, Hindu, Sikh or Jewish friends to do the ablution and perform the prayer as they do. Non Muslims are simply there to share pleasantries and as observers. Also it should be ensured that food that meets the religious dietary needs of the guests is served. It wouldn’t go down very well if one were to invite Hindus or Buddhists who are vegetarians and serve them halal beef kebabs!

So a very strong yes to the invitation, a yes to careful pre-event preparations, but definitely a no to the religious participation bit.

There we are. It’s Christmas. We say to all who are celebrating it: have a good time. Spend time with your family. Think of the poor, and share with them too.

And remember, go easy on the dessert as it’s a tough job to loose those extra pounds gained during the festivities!

We wish you a merry Christmas and a Happy New Year!