Ijtihad Network Being Wise and Faithful Muslim in the Contemporary World
Dr Mokhtari Ambassador of the Islamic Republic of Iran to Vatican underscores the Virgin Mary’s (SA) revered status in the Quran, Persian literature, and Iranian art, presenting her as a bridge for constructive dialogue and mutual understanding between Islam and Christianity.
The Blessed Virgin Mary (SA) is one of the great Divine Figures who holds a special place both in the Islamic tradition and in Christianity. In the Holy Qur’an, an entire chapter bears her name, and she is presented as a model of faith, chastity, and servitude to God. In the history and culture of Iran as well both during the Islamic period and in earlier interfaith encounters with Christians Mary (SA) has always been revered and honored.
This article seeks to examine the position of the Virgin Mary (SA) in three main dimensions: The Quran-Islamic theology, Persian literature-mysticism, and Iranian visual art-culture. It will then demonstrate how her figure can serve as a bridge for dialogue and rapprochement between religions in contemporary Iranian culture.
- Mary (SA) in the Quran and Islamic Teachings
For Iranian Muslims, based on the Quran, the Virgin Mary (SA) is regarded as an exemplar of piety and faith. In Surah Maryam and Surah Aal-e-Imran, the Quran speaks in details about her birth, worship, chastity, and the miraculous birth of Jesus (AS).
The Verse/Ayah “And when the angels said: O’ Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds” (Aal-e-Imran 3:42) illustrates her unique status in the sight of God. For the religious culture of Iranians, these Verses have been the central foundation for recognizing and venerating her.
The Qur’an mentions Mary (SA) more than thirty times. Her story begins with her mother’s vow dedicating her child to service in the sanctuary: “When the wife of Imran said: ‘My Lord, I dedicate to You what is in my womb, consecrated for Your service’” (Aal-e-Imran 3:35).
Her birth was accompanied by wonder, for a male child had been expected, but God had decreed otherwise. Afterwards, Mary (SA) came under the guardianship of Prophet Zakaria (AS), and the Qur’an recounts how Divine Provisions were sent to her as a sign of her sanctity and spiritual rank.
A central part of the Quranic narrative is the angel’s glad tidings to Mary (SA) about the birth of Jesus (AS). Though unmarried and chaste, she was chosen to bear a great prophet. The Qur’an emphasizes that this birth was a miracle from God, beyond natural laws: “God’s Command, when God Wills a thing, is only to say to it: Be! and it is” (Ya-Sin 36:82).
Commentators from both Shia and Sunni traditions have reflected deeply on these Verses. Allamah Tabataba’i in Al-Mizan regards Mary (SA) as the example of the “perfect believer,” who through her surrender to the Divine Will, serves as a model for both women and men of faith.
Fakhr Al-Razi, in his Tafsir Al-Kabir, likewise stresses her purity and spiritual rank. In Shia Hadith sources, Mary (SA) is counted among the greatest women of Paradise, alongside Lady Fatima Zahra (SA), Asiya (wife of Pharaoh), and Lady Khadijah (SA).
The Qur’an refers to Mary (SA) in several chapters, most notably in Surah Maryam, Surah Aal-e-Imran, and Surah At-Tahrim. Her key distinguishing qualities include:
1. A) Purity and Chastity
“And [mention] Mary, the daughter of Imran, who guarded her chastity” (At-Tahrim 66:12).
According to Allamah Tabataba’i and other Shia scholars, this Verse reflects not only Mary’s (SA) chastity, but also her faith, her affirmation of Divine Revelation, and her complete submission to God. For this reason, the Qur’an presents her as an eternal model for the believers. Her purity was so profound that God guarantees it.
1. B) Divine Election
“Indeed, God has chosen you and purified you and chosen you above the women of the worlds” (Aal-e-Imran 3:42).
This Verse explicitly declares Mary’s election and purity, distinguishing her among all women. Shia commentators, including Allamah Tabataba’i, emphasize that this election comprises three ascending stages: Divine Selection, spiritual purification, and exaltation above all women of the world. This ascending structure indicates that the Qur’an recognizes for women the possibility of attaining the loftiest spiritual ranks.
1. C) “Faith and Submission to the Divine Will”
Mary’s (SA) submission to the extraordinary command of God is recorded in Surah Āal-e-Imrān (3:47). When she was told that she would bear a child without having a husband, she asked: “How can I have a son when no man has touched me?” This question was not one of doubt or denial, but rather a natural expression of wonder at a miraculous event.
The Divine Answer came: “Thus does God create whatever God Wills,” meaning that God is All-Powerful. Immediately, Mary (SA) surrendered herself and made no dispute with the command of God. This demonstrates that instead of resisting the Divine Will, she possessed a tranquil and receptive heart.
2. The Perspective of Iranians and Persian-Speakers on Lady Mary (SA)
After the arrival of Islam in Iran, the figure of Lady Mary (SA) came to occupy a special place in the hearts and minds of Iranian Muslims. Alongside Lady Fāṭimah Zahrā (SA), she was introduced as the perfect example of a faithful woman and as a role model for Muslim women.
Iranian preachers, commentators, and poets have repeatedly spoken of her chastity and spiritual rank throughout history. Many Iranians name their daughters Maryam, which itself reflects the high regard in which she is held in public culture.
Lady Mary’s (SA) status in Iranian public culture is both religious and cultural, and it is filled with reverence. In Iranian society, she symbolizes chastity, faith, and sacred motherhood. These values resonate deeply with the ethical and social norms of Iranian life. Even in daily conversation, when people want to give an example of a pure and faithful woman, they sometimes mention “Maryam.”
In some parts of Iran, even Christian celebrations and feasts related to Mary are treated with respect and interest by Muslims. In Christian art within Iran (for instance in the churches of Isfahan, Jolfa, and Urumia), images of Mary are displayed, and Muslim visitors also view them with reverence. In Iranian cinema and television, films such as Maryam Al-Muqaddas (Mary the Blessed, directed by Shahriyar Bahrani) have been widely welcomed, strengthening her exalted image in the public consciousness.
In Iranian culture, Lady Mary (SA) is seen as a sacred, maternal, pure, and Divine Figure highly esteemed both in the Qur’an and Islamic tradition, as well as in the cultural and social memory of the people.
3. Lady Mary (SA) in Interfaith Relations between Iran and Christianity
Iran has long been a land of religious diversity. Assyrian, Armenian, and Catholic Christians have lived in Iran for centuries. Reverence for Lady Mary (SA) has served as a shared spiritual ground between Muslims and Christians, creating an important foundation for peaceful coexistence. In Iranian churches, Mary (SA) occupies a special place, and even Iranian Muslims, when visiting Christian religious sites, show respect to her icons and memorials.
4. Artistic and Cultural Representations of Lady Mary (SA) in Iran
Iranian artists, both in painting and in literature, have frequently depicted Lady Mary (SA). In the miniature art of the Safavid and Qajar periods, scenes of Mary (SA) and Jesus (AS) are portrayed. Great poets such as Rumi, ʿAṭṭār, and Hafez have remembered Mary (SA) as a symbol of purity and Divine Inspiration. For instance, Rumi often refers in his Mathnawī to the “breath of Christ (AS)” and to “being like Mary (SA)” as signs of inner purity.
5. The Virgin Mary (SA) in Popular Beliefs and Folk Culture of Iran
In the popular culture of Iranians, the Virgin Mary (SA) holds a special place. In the past, many people, when faced with difficulties, turned to Saint Mary (SA) through vows and supplications to seek their needs from God. In the local traditions of some regions of Iran, Mary (SA) is regarded as a symbol of sacred femininity and pure motherhood.
Mary’s (SA) presence is not limited to texts and poetry but is also reflected in visual arts and architecture. Illustrated manuscripts of Qeṣaṣ-al-Anbiyāʾ (Stories of the Prophets) from the Ilkhanid and Timurid periods depict scenes such as the Annunciation by the angel to Mary (SA) or the birth of Jesus (AS). These images are often blended with the style of Persian miniature painting, while also showing traces of Christian artistic influence.
In Iranian architecture, historic churches such as Vank Cathedral in Isfahan or the ancient Church of Saint Mary (Naneh Maryam) in Urumia—considered one of the oldest churches in Iran and the world—stand as symbols of Muslim-Christian coexistence. Even in Persian tilework and handicrafts, images of Mary and Jesus can sometimes be found. This illustrates how Iranian culture, while deeply Islamic, has also embraced Christian elements and honored shared religious symbols.
It is noteworthy that the name Maryam is one of the most common and beloved female names in Iran. Mary (SA) is introduced as a symbol of chastity, faith, honesty, and purity; therefore, families choose this name to uphold religious and moral values. The name Maryam has been popular in Iran since ancient times and appears in Persian literature as well. Among Christian communities in Iran (Assyrians, Armenians, and Catholics), the name is also widespread, further contributing to its popularity.
The beauty and simplicity of the name appeal to Iranians: it is melodious, easy to pronounce, and used in a similar form across many languages (Persian, Arabic, Turkish, English). Short, smooth, and without complexity, the name has consistently remained among the top choices.
According to reports from Iran’s Civil Registry, Maryam has long ranked at or near the top ten most popular girls’ names. Currently, it holds third place after Fatimah and Zahra, meaning many families name their daughters Maryam. For example, in the 1980s and 1990s, it was among the most frequently used names, and it remains common today.
6. Reflections of Mary (SA) in Persian Literature
Persian literature, with its mystical and ethical character, has remembered Mary (SA) as a symbol of spiritual inspiration and purity. Rumi, in his Masnavi-ye Maʿnavi, repeatedly speaks of Mary (SA) and the “Messianic breath,” portraying her as the embodiment of receiving the divine spirit. The “Messianic breath” symbolizes transformation and spiritual life, while Mary represents the pure heart prepared to receive Divine Grace.
ʿAttār of Nishapur, in The Conference of the Birds, introduces Mary (SA) as a model of chastity and faith. Hafez too, in his ghazals, at times employs expressions such as “Messianic breath” (Masiḥā-Dam) or “Mary’s (SA) robe” (Dāman-e Maryam), revealing her cultural significance. Thus, in Persian literature, Mary is not merely a historical figure but a symbol of spirituality, purity, and chastity.
7. Mary (SA) as a Bridge of Interfaith Dialogue in Iran
One of the most important cultural aspects of the Virgin Mary (SA) in Iran is her role as a link between Islam and Christianity. Iranian Christians, especially Armenians, have always held deep reverence for Mary (SA), while Muslims also venerate her. This shared faith has made Mary (SA) a central figure in fostering interreligious dialogue.
Conclusion
The Blessed Virgin Mary (SA) holds an exalted place among Iranians—a position rooted in the Qur’an, Islamic teachings, as well as historical and cultural interactions with Christians. Iranians regard her not only as a model of womanhood but also as a symbol of faith, purity, and a bridge between the divine religions.
This reverence reflects the profound spiritual and human outlook of Iranians toward sacred figures, an outlook that can serve as a model for interfaith dialogue in today’s world.
In Islamic–Iranian culture, Mary (SA) enjoys a unique status. In the Qur’an and Islamic theology, she embodies faith, chastity, and devotion to God; in Persian literature and mysticism, she symbolizes a pure heart and a soul prepared for the manifestation of divine truth; and in Iranian art and visual culture, she stands as a shared figure between Islam and Christianity.
This multidimensional presence demonstrates that Mary (SA) is not merely a religious personality, but also a bridge connecting diverse religious and cultural traditions. In the modern world, attention to the position of the Virgin Mary (SA) can pave the way for deepening interfaith dialogue and strengthening peaceful coexistence within Iranian society and beyond.
Throughout history, Iran has been home to followers of various religions—Muslims, Christians, Jews, and Zoroastrians. The figure of Mary (SA) has served as a point of connection between Muslims and Christians in Iran. In interfaith gatherings, she has consistently been highlighted as a respected and shared figure. Her spiritual presence in Iranian culture has contributed to fostering closeness and coexistence among different religious communities.
In Iranian culture, the Virgin Mary (SA) is present not only as a historical and religious figure but also as a symbol of spirituality, chastity, faith, and sacred motherhood. The Holy Qur’an and Islamic tradition grant her a unique and unparalleled position, one that has been widely reflected in Persian literature, Iranian art, and popular culture.
Moreover, Mary (SA) has always stood as a common ground between Muslims and Christians in Iran, serving as a foundation for interfaith dialogue and the promotion of peaceful coexistence.
Source:Shafaqna
