ANNUNCIATIONS TO MARYAM IN THE QUR’ĀN: JEWISH-CHRISTIAN SUBTEXTS, MILIEU, AND TYPOLOGY By Kendra Fiddler Presented to the faculty of Dallas International University in partial fulfillment of the requirements for the degree of Master of Arts with major in Abrahamic Studies, Islamic Studies Concentration Dallas International University April 27, 2021 © 2021 Kendra Fiddler All rights reserved. ABSTRACT The Annunciations to Maryam in the Qur’ān: Jewish-Christian Subtexts, Milieu, and Typology Kendra Fiddler Master of Arts with major in Abrahamic Studies, Dallas International University, April 2021 Supervising Professor: Mark Harlan The annunciation narratives to Maryam in the Qur’ān about the birth of ‘Isā show profound familiarity with the Jewish and Christian texts, traditions, and debates of Late Antiquity. This paper analyzes the literary artistry, intertextualities, subtexts, and typologies of Q3 (al-‘Imran) and Q19 (Maryam). Jewish-Christian and intra-Christian conflict over Mary’s virtue and status, as well as Jesus’ birth, shed light on several qur’ānic passages about the two. For Judaism and Christianity leading up to the seventh century, Mariology depends on Christology; the Qur’ān’s treatment is likely the same. In light of the Qur’ān’s awareness of Jewish-Christian Christological and Mariological conflicts, traditional Islamic understandings of the nature and work of ‘Isā are challenged: Q5:116 may be refuting a Christian tritheism in popular piety that was not official doctrine; Q5:75 and ‘Isā’s birth narratives may be anti-Docetist; Q4:157 may repudiate Talmudic claims about why and how Jesus died, not that he died. DEDICATION To Mia and Maaike, my fellow poet-souls and sisters, whose gentleness and fierceness strengthen me and who know I would have much preferred to write this whole thing in poetry: Mo sheasamh ort, lá na choise tinne.* *This Irish phrase is an expression of trust, translating as, “You are my standing on the day when my feet are sore.” From Pádraig Ó Tuama, Readings from the Book of Exile. vii ACKNOWLEDGEMENTS To my professors, Dr. Mark Harlan, Dr. Jeff (and Pat) Feinberg, and Dr. Kurt Richardson: I am so grateful to have been the recipient of your wisdom, knowledge, and care over the past several years. Thank you for introducing me to the Abrahamic approach and for helping to “easternize” my thinking. Your expertise and wisdom have impacted me greatly. To my third thesis committee member, Dr. Philip Jenkins, thank you for your advice, guidance, and encouragement throughout this process. You’ve been wonderful to work with. My gratitude is also due to Gabriel Reynolds, whose book The Qur’ān and Its Biblical Subtext first interested me in the intertextualities of the Abrahamic Scriptures, and in Maryam’s story in particular. I would like to thank my family and friends for enduring my enthusiasm for this topic over various dinner tables for the last few years. If we are still friends, you are very patient. And finally, to the God of Abraham, who is One, who defies our harried attempts at labeling, and who dwells in mystery: Baruch ata Adonai Eloheinu melekh ha-olam bo’re m’orei ha-esh. April 27, 2021 viii Table of Contents Abstract .............................................................................................................................. vi Acknowledgements .......................................................................................................... viii Introduction ......................................................................................................................... 1 1. Sūrat Maryam and Luke’s Infancy Narrative ............................................................ 10 1.1. Analysis of Sūrat Maryam ..................................................................................... 12 1.2. Intertextuality with Luke 1 ..................................................................................... 25 1.3. The Palm Tree ........................................................................................................ 31 1.4. Conclusion .............................................................................................................. 38 2. Sūrat al-‘Imran and the Protoevangelium of James .................................................. 40 2.1. Analysis of Sūrat al-‘Imran ................................................................................... 40 2.2. Intertextuality with the Protoevangelium of James................................................ 47 2.3. The Question of Prophethood ................................................................................ 55 2.4. Conclusion .............................................................................................................. 69 3. Jewish and Christian Legends of Mary in Dialogue .................................................. 71 3.1. It’s Complicated ..................................................................................................... 71 3.2. Justin’s Dialogue with Trypho and Celsus’ On True Doctrine .............................. 77 3.3. The Yerushalmi’s Mother of the Messiah .............................................................. 80 3.4. Toledot Yeshu ......................................................................................................... 83 3.5. Sefer Zerubbabel’s Two Mothers ........................................................................... 87 3.6. Conclusion .............................................................................................................. 95 4. Tracing Mariology: From Pure Maiden to Mother of God ..................................... 100 4.1. The Councils, Christology, and Mariology .......................................................... 102 4.2. Imperial Involvement ........................................................................................... 109 4.3. Absorbing Roles of Power ................................................................................... 113 4.4. The Qur’ān in Conversation with Christianity ..................................................... 121 4.5. Conclusion ............................................................................................................ 128 5. Transmitting Typology ............................................................................................ 130 ix 5.1. Maryam/Miriam and ’Isā/Mūsā ........................................................................... 131 5.2. Maryam/Ḥawwā (Eve) and ‘Isā/‘Ādam ............................................................... 140 5.3. Mary/Samuel and Jesus/David ............................................................................. 146 5.4. Maryam and Hājar ................................................................................................ 153 5.5. Conclusion ............................................................................................................ 156 Conclusion ...................................................................................................................... 158 Appendix A: Q19:1-58 ................................................................................................... 164 Appendix B: Luke 1:5-40 ............................................................................................... 168 Appendix C: Q3:33-51 .................................................................................................... 170 Bibliography ................................................................................................................... 172 Kendra Fiddler CV .......................................................................................................... 181 x Introduction The qur’ānic Maryam is a uniquely honored figure. Maryam is the only woman mentioned by name in the Qur’ān, and furthermore, she has a sūrah named after her—an honor not even given to all the prophets.1 She is named thirty-four times in the Qur’ān, more times than in the New Testament (nineteen).2 She is revered as chosen of God, pure, and strong but also submissive to the will of God. As in Christianity, her purity and her virginal motherhood of ‘Isā are her most important traits. Among the titles for ‘Isā in the Qur’ān—son of Maryam, al-masīḥ (the messiah), word of God, messenger of God, servant of God, mercy from God, sign from God, spirit from God—“son of Mary” is used most frequently, appearing more than twenty times.3 So great is Muslim reverence for Maryam, legends passed down relate that when Muḥammad entered the Ka’ba and smashed the idols he found there, he spared only the images of Maryam and ‘Isā.4 The figure of Mary/Miriam/Maryam5 is of great interest to the three major Abrahamic faiths. For the pre-Islamic Jewish and Christian traditions both, Mariology 1 The prophets who have sūrahs named after them are Yūnus (10), Yūsuf (12), Ibrahīm (14), Muḥammad (47), and Nūh (71). 2 Bahar Davary, “Mary in Islam: ‘No Man Could Have Been Like This Woman,’” New Theology Review 23, no. 3 (August 2010): 27. 3 Q2:87, 253; 3:45; 4:157, 171; 5:17, 46, 72, 75, 78, 110, 112, 114, 116; 9:31; 19:34; 21:91; 23:50; 33:7; 43:57; 57:27; 61:6, 14. All these titles for Jesus were commonly used by the Christians of the sixth century; for instance, they all appear in Ephrem the Syrian’s “Hymns on the Nativity”: Ephraim, “Hymns on the Nativity,” Church Fathers: New Advent, accessed March 10, 2021, https://www.newadvent.org/fathers/3703.htm. 4 Mustafa Akyol, The Islamic Jesus: How the King of the