Editing Jesus in Islam (section)

== Birth ==
{{Main|Nativity of Jesus}}
{{See also|Maryam (surah)|Mary in Islam}}

Islam's account of Jesus begins with a prologue narrated several times in the [[Quran]] which first describes the birth of his mother, Mary, and her service in the [[Second Temple|Jerusalem temple]] while under the care of the prophet [[Zechariah in Islam|Zechariah]], who would become the father of [[John the Baptist in Islam|Yahya]] ([[John the Baptist#Islam|John the Baptist]]). The Quran's birth narrative of Jesus begins at {{qref|19|16-34|b=y|pl=y}} and {{qref|3|45-53|pl=y}}.{{sfn|Watt|2013|p=18}} This birth narrative has been recounted with certain variations and detailed additions by Islamic historians over the centuries. In the matter of the [[virgin birth of Jesus]], while Islamic theology affirms Mary as a pure vessel, it does not follow the concept of [[Immaculate Conception]] as related to Mary's birth in some Christian traditions.{{Sfn|Kearns|2008|pp=254–255}}{{Sfn|McDowell|Walker|2013|p=12}}{{sfn|Leirvik|2010|p=47}}

=== Annunciation ===
{{See also|Annunciation}}
[[File:The Remaining Signs of Past Centuries - Annunciation.jpg|thumb|left|The [[Annunciation]], from ''[[The Remaining Signs of Past Centuries]]'', copied in 1307]]

Islamic exegesis affirms the virginal birth of Jesus – similarly to the Gospel account and occurring in [[Bethlehem]].{{sfn|Watt|2013|p=[https://books.google.com/books?id=_qxlAgAAQBAJ&pg=PA19 19]}} The narrative of the virgin birth opens with an announcement to Mary by the angel [[Gabriel]] while Mary is being raised in the [[Second Temple|Temple]] after having been pledged to God by her mother. Gabriel states she is honored over all women of all nations and has brought her glad tidings of a pure son.{{sfn|Khalidi|2001|p=[https://archive.org/details/muslimjesussayin00/page/51 51]–94}}

Gabriel declares the son is to be named Jesus, the Messiah, proclaiming he will be called a great prophet. Mary, asking how she could conceive and have a child when no man had touched her, was answered by the angel that God can decree what he wills, and that it shall come to pass.{{sfn|Leirvik|2010|p=[https://books.google.com/books?id=IEUdCgAAQBAJ&pg=PA58 58]}}

The narrative from the Quran continues with Mary, overcome by the pains of childbirth, being provided with a stream of water under her feet from which she could drink, and with a palm tree which she could shake so ripe dates would fall and be enjoyed. After giving birth, Mary carries the baby Jesus back to the temple and is asked by the temple elders about the child. Having been commanded by Gabriel to a vow of silence, she points to the infant Jesus and the infant proclaims:

{{blockquote|˹Jesus˺ declared, “I am truly a servant of Allah. He has destined me to be given the Scripture and to be a prophet.<br>
He has made me a blessing wherever I go, and bid me to establish prayer and give alms-tax as long as I live,<br>
and to be kind to my mother. He has not made me arrogant or defiant.<br>
Peace be upon me the day I was born, the day I die, and the day I will be raised back to life!”|{{qref|19|30-33|c=y}}{{sfn|Watt|2013|p=[https://books.google.com/books?id=_qxlAgAAQBAJ&pg=PA31 31]}}}}

Jesus speaking from the cradle is one of six miracles attributed to him in the Quran, an account which is also found in the [[Syriac Infancy Gospel]], a sixth-century work.<ref>{{cite journal|last= Zebiri|first= Kate|date= March 2000|title=Contemporary Muslim Understanding of the Miracles of Jesus|journal=The Muslim World|volume= 90 |issue=1–2|pages= 71–90|doi=10.1111/j.1478-1913.2000.tb03682.x}}</ref>{{sfn|Leirvik|2010|p=[https://books.google.com/books?id=IEUdCgAAQBAJ&pg=PA34 34]}} According to various [[hadith]]s, Jesus and Mary did not cry at birth.{{sfn|Glassé|2001|p=[https://books.google.com/books?id=focLrox-frUC&pg=PA240 239]}}

=== Birth narratives ===
The Islamic faith echoed some strands within the Christian tradition that Mary (or Maryam) was a literal virgin when Jesus was conceived. The most detailed account of the annunciation and birth of Jesus is provided in [[Surah]] 3 ([[Al Imran]]) and 19 ([[Maryam (surah)|Maryam]]) of the Quran, where the story is narrated that God (Allah) sent an angel to announce that Maryam could shortly expect to bear a son, despite being a virgin.<ref name=Sarker >Sarker, Abraham,''Understand My Muslim People'', 2004, {{ISBN|1-59498-002-0}}, p. 260.</ref>

Some academics have noted that the account in [[Surah]] 19 is particularly close to that in the Christian [[Gospel of Luke]].<ref>Jackson, Montell, ''Islam Revealed'', 2003, {{ISBN|1-59160-869-4}}, p. 73.</ref> The Annunciation to Mary is mentioned twice in the Quran, and in both instances Mary/Maryam is told that she was chosen by God to deliver a son. In the first instance, the bearer of the news (who is believed by most Muslims to be the archangel Gabriel), delivered the news in ({{qref|3|42-47|pl=y}}) as he takes the form of a man ({{qref|19|16-22|pl=y}}).<ref name="Peters23">{{cite book|last=Peters|first=Francis Edward|author-link=Francis Edward Peters | title=Islam: A Guide for Jews and Christians|url=https://books.google.com/books?id=HYJ2c9E9IM8C&pg=PA23|year=2009|publisher=Princeton University Press|isbn=978-1-4008-2548-6|page=23}}</ref><ref name="Phyllis558">Jestice, Phyllis G., ''Holy people of the world: a cross-cultural encyclopedia, Volume 1'', 2004, {{ISBN|1-57607-355-6}}, pp. 558–559</ref> The details of the conception according to {{qref|66|12|pl=y}} and {{qref|21|89|pl=y}}, Mary conceives Jesus by being blown into her womb through the spirit (i.e. archangel Gabriel), Mary asks how she can bear a son in view of her chastity, she is told that God creates what he wills and that these things are easy for God.<ref name=Peters23 />

The 8th-century Muslim historian [[Ibn Ishaq]] (704–767), wrote the account entitled {{transliteration|ar|Kitab al-Mubtada}} ('In the Beginning'), reporting that Zechariah is Mary's guardian briefly, and after being incapable of maintaining her, he entrusts her to a carpenter named George. Secluded in a church, she is joined by a young man named Joseph, and they help one another fetching water and other tasks. The account of the birth of Jesus follows the Quran's narrative, adding that the birth occurred in [[Bethlehem]] beside a palm tree with a manger.{{Sfn|Watt|1991|p=39}}

The 10th-century Persian scholar [[al-Tabari]] (839–923) mentions envoys arriving from the king of Persia with gifts (similar to the [[Biblical Magi|Magi from the east]]) for the Messiah; the command to a man called Joseph (not specifically Mary's husband) to take her and the child to Egypt and later return to [[Nazareth]].{{sfn|Watt|2013|p=[https://books.google.com/books?id=_qxlAgAAQBAJ&pg=PA46 46]}}

The [[Fatimid Caliphate|Fatimid]] [[Isma'ilism|Ismaili]] jurist [[Al-Qadi al-Nu'man|Qadi al-Nu'man]] also contributed to the narrative, explaining that the virgin birth of Jesus is meant to be interpreted symbolically. In his interpretation, Mary was the follower ({{transliteration|ar|lāḥiq}}), of the Imam Joachim ('Imran). However, when Joachim realized that she was not suited for the {{transliteration|ar|[[Imamate in Ismaili doctrine|Imamah]]}}, he passed it to Zechariah, who then passed it to John the Baptist. Meanwhile, Mary received spiritual inspiration ({{transliteration|ar|mādda}}) from God, revealing that he would invite a man (to the faith) who would become an exalted Speaker ({{transliteration|ar|nāṭiq}}) of a revealed religion ({{transliteration|ar|sharīʿa}}). According to al-Nu'man, the verses "She said: Lord! How can I have a child when no man has touched me?" ({{qref|3|47|pl=y}}) and "neither have I been unchaste" ({{qref|19|20|pl=y}}) are symbolic of Mary's saying, "How can I conduct the invitation ({{transliteration|ar|daʿwa}}) when the Imam of the Time has not given me permission to do so?" and "Nor shall I be unfaithful by acting against his command", respectively. To this, a celestial hierarch replies "Such is God. He creates [i.e., causes to pass] what he wills" ({{qref|3|47|b=y|pl=y}}).<ref>{{Cite journal|last=Virani|first=Shafique|title=Hierohistory in Qāḍī l-Nuʿmān's Foundation of Symbolic Interpretation (Asās al-Taʾwīl): The Birth of Jesus|url=https://www.academia.edu/41992496|journal=Studies in Islamic Historiography|year=2019|pages=147–169|language=en|doi=10.1163/9789004415294_007|isbn=9789004415294|s2cid=214047322}}</ref>