One of the most interesting descriptions of the style and order of the Qur’an describes it as avante-garde, even more so than Finnegan’s Wake! Any of its chapters is a literary masterpiece comprising a mix of legalisms, theology, wisdoms, prophecies, morality tales, etc., all served up in rhythmic modes that at times can be nothing short of intoxicating. While Jews and Christians will recognize characters such as Abraham, Noah, Moses, Mary, or Jesus, the Qur’an has its own purposes for their mention in its varied pericopes and it takes for granted that its audience is already aware of the underlying stories. As with other religious scripture, the Qur’an targeted these familiar persons, events, and symbols for subversive purposes in a manner that its early audiences were able to recognize. As is the case with religion, the further removed its theological consumers the more literal the treatment of the text and the more desperate the need of exegetes to decipher the meaning of scripture’s symbols. The first Muslims were probably quite aware that the birth of Jesus story was code that God had supported the Gentile faction in wrestling away leadership from Jewish fathers in the early Church. The Qur’an builds on this theme announcing that God supported Muhammad’s leadership in Medina.

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The annunciation of Jesus appears in the Qur’an in Chapter 3, The Family of Imran, and Chapter 19, Maryam, a personal favorite of mine. Tradition has it that when the Maryam chapter was recited to the Christian king of Ethiopia by a group of early Muslims, while facing a deportation hearing at the instigation of Prophet Muhammad’s enemies, the king wept so much that his beard was filled with tears, refusing the extraordinary rendition request from the Muslim’s enemies. We are led to conclude that the tears were due to the surah’s (chapter) beauty, and it is that…stunningly so. I often imagine verses 21 – 32 being chanted in round fashion by Eryka Badu and Jill Scott, with Mary J. Blige moaning out the “yaa yaa yaa” of the verses Arabic ending. I would like to offer an alternate rationale for the king’s tears, one that builds upon the Qur’an’s beauty, illustrating its subversive nature, for those capable of understanding the meaning of its symbols.

The Ethiopian king would have been from the Eastern church, the same as the Christians who had settled in and around Mecca and Medina, and other points eastward, fleeing the Alexandrian papal orthodoxy. Sura Family of Imran 3:42–9 and Maryam 19:2-21 are similar in content to the non-canonical text known as the Protevangelium of James. They report the annunciation of Mary, her upbringing in the temple, followed by the annunciation of Jesus. Sura Family of ‘Imran and the Protovangelium of James announce him as the word of God, while Sura Maryam does not. Sura Maryam 19:17–21 is similar to the Gospel of Luke 1–2. They both start with the annunciation of John the Baptist to Zechariah, followed by the annunciation of Jesus to Mary as a boy instead of word. The Protovangelium of James was reworked into the Gospel of Pseudo-Matthew after it was banned by the western Church. Maryam: 22-26 shares similarities with Psuedo-Matthew in relating the miracle of the palm tree.Unlike Psuedo-Matthew, Maryam relates Mary’s delivery of Jesus at the palm tree, a version with no known Christian textual variation.

Both Protovangelium of James and Psuedo-Matthew provide quite a bit of detail toward a richer appreciation of both the Biblical and Qur’anic versions of the Mary – Jesus story. Although we have no documented evidence that the texts were known in Arabia, it is yet highly probable that they were a part of the oral and liturgical milieu, and provided the background to the Qur’anic references, while their differences with the Qur’an would be quite noticeable. Joachim/Anna/Mary, Zakaria/his wife/John the Baptist, Joseph/Mary/Jesus all represent divine conceptions operating at transitional levels. The first two fecund patriarchs and their polar opposite barren wives conceive the virginal John and Mary. John and Mary both then conceive Jesus, each in their own way, as only virgins can when “married” to spouses “barren” by choice. In each transition an angel sows the divine seed, as it were.

Mary’s vision in chapter 17 of the Protovangelium, as well as its angelic confirmation in chapter 13 of Pseudo-Matthew is key to deciphering the story within a story.  The early Christian fathers were Jewish and over time non-Jewish Gentiles entered and wrestled for control of the Church’s leadership. We know that the story of Jesus’ birth played minimal import in the early church, only gaining significance much later, probably with the changing of the guard. Joachim and Zakaria probably represent the early Jewish prophets, while the barren wives are intended as critical representations of the Jewish people who could only give birth to Mary and John with divine assistance. Both Mary and John represent different aspects of Jesus. John is virtually indistinguishable from the baptizing, word of God, that does not marry, and teaches in the temple. Mary is also virtually indistinguishable from Jesus who is always on her bosom, who feeds the poor with divine nourishment, cures the sick, and gives birth to the body of Christ, i.e. Church, through divine assistance. Old man Joseph of the Davidic line represents the early Jewish fathers so important to the protection of the early Church, yet with no genetic connection to the newborn king.

If this hunch is correct, then the Qur’anic twist is interesting.  Pseudo-Matthew 20 coincides with Maryam 19: 22-29 which finds the holy family at the palm tree. Pseudo-Matthew ciphers theologically sound Christology that seeks to transition the new religion from a tribal movement to transnational status that led by Gentiles. After the prostrations of the Zoroastrian magii, the family is en route to Egypt, where all the idols will bow to Mary & Jesus, i.e., Christ & Church. Maryam ciphers theologically sound Islamic Tawhid, adding another layer to the story. While at the palm tree, Mary is actually journeying from “a far off place” and heading toward her people, presumably moving from polytheism toward monotheism. Mary is alone at the palm tree, in the throes of childbirth and hopeless despair. From below Jesus comforted her to not despair, but to eat from the miraculous water and dates, and rejoice. Mary represents the community of Muslims living in Medina -land of water and dates – who hosted the new Prophet from a barren polytheist Mecca. When Medina’s Jewish tribes wondered at the new arrival, Mary pointed to the child who declared “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.”

By reciting Maryam the Muslims seeking asylum illustrated that their case was similar to the king’s religious historical narrative. He who has ears, let him hear.