Check our new online courses here; or see the details below.
Bismillāh.
وَإِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ يَـٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَـٰلَمِينَ
And remember when the angels said, “O Maryam! Allāh has indeed chosen you and purified you and chosen you over all the women of the world.
Sūrat Āl Imrān, No. 3, Āyat 42
In contrast to today’s world where women are often valued for their appearance or social status, Lady Maryam ‘alayhā al-salām is honoured in the Qur’ān for her sincerity and spiritual devotion. Allah ‘azza wa-jall highlights her story in Sūrat Āl ‘Imrān as the daughter of ʿImrān, and also in Sūrat Maryam – the only sūrah named after a woman.
When Lady Maryam was born, her mother, Lady Hannā, dedicated her to the service of her Lord (Q3:35). Lady Maryam grew up in the sanctuary of Bayt al-Maqdis (the temple precinct in Jerusalem). Through her unwavering servitude, she attained a lofty spiritual rank. She was granted the extraordinary honour of being addressed by the angels. Thus Lady Maryam (a) was known as al-Muhaddathah – one who is spoken to by the angels. This was also the title of Lady Fātimah (a) who was addressed by angels after the death of her father.
According to narrations, it was angel Jibrā’īl who spoke to Lady Maryam (a) and conveyed two messages from Allah (swt) to her:
- The first one was that Allah had chosen her – istāfa – and granted her distinctions that were not given to any other woman. This includes how Allah (swt) accepted her to the temple despite her being female (Q3:36). No other woman had been dedicated to the temple before her.
- The second was that Allah (swt) Himself provided for her sustenance while she resided in the Bayt al-Maqdis. Whenever her uncle, Prophet Zakarīyyā (a), would visit her, he would be astonished to find heavenly nourishment before her. He would say:
قَالَ يَـٰمَرْيَمُ أَنَّىٰ لَكِ هَـٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ
“O Mary! Where did this come from?” She replied, “It is from Allah.” (Q3:37)
The verse (3:42) then talks about her purification-tahharaki -which is derived from tathīr, meaning to be made pure. This has been interpreted as both inner purity and outer purity. The inner purity refers to being free from sin. The outer purity means that she was free of the bodily impurities that ordinary women experience. She shared the title of al-Batūl with Lady Fātimah (a), meaning pure from impurities. God gifted her with this quality so that she would not be obliged to leave the place of worship or cease her worship during the days of impurity.
It is interesting to note that, the phrase istafāki meaning, “He has chosen you”, appears twice in the verse. This is a common style used in the Noble Qur’ān to lay emphasis on a matter. Apparently, the first choosing refers to the bounties that Lady Maryam received in the early days of her life, while the second refers to her giving birth to Prophet ‘Isā (a) later, who would be a messiah to the world.
When the Qur’ān refers to a people of al-‘ālamīn, the worlds, it means the people of a particular age or era. This can be observed in the verse about the distinction of the Children of Israel: O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over the worlds. (Q2:47). Worlds in this verse refers to the distinction of the Children of Israel over the people of their own time and not the people of all times. Similarly, this verse distinguishes Lady Maryam (a) to be chosen amongst the women of her time. The supreme distinction of being chosen amongst the women of all time belongs to Lady Fātimah (a). The Prophet of Allah (s) has said:
“As for Mary, she was the lady of the women of her time; but Fātimah is the lady of the women of all the worlds—from the first to the last.” (Huwayzī, Tafsir Nūr al-Thaqalayn,1: 336)
Lady Fātimah (a) has the distinction that the awaited saviour, Imam al-Mahdī (a) is from her progeny, the angel Jibrā’īl descended upon her after the death of the Holy Prophet (s) and the heavenly provision of the tasbīh of Zahrā (a) was gifted to her. These are but some of the many exclusive points which are distinct to this great Lady.
As we celebrate the birth anniversary of Lady Fātimah (a), we pray to the Almighty to enable us to follow in the footsteps of these chosen women. We also implore peace and safety in the world by praying for the hastening of the reappearance of Imam al-Hujjah ‘ajjalallāhu farajahu.
Sources: Allāmah Tabātabā’ī, Al-Mīzān; Āyatullāh Nāsir Makārim Shirāzī (Ed.), Tafsīr-e Namūneh; Fakhr al-Dīn al-Rāzī, Tafsīr al-Kabīr; Mujtahida Bānū Amīn, Makhzanul ‘Irfān.
ALI 709: Islamic Anthropology – The Immaterial Soul
This course in Islamic Anthropology explores the profound nature of the human being. Students will examine the immaterial essence of the soul (nafs) through both rational and textual proofs. The class is devoted to understanding the soul’s unique reality, its journey toward purification and perfection, and its intrinsic connection to higher, immaterial realms of existence.
Eligibility: All Muslims are welcome to join this course.
Schedule: Six Wednesdays, on December 10 & 17, 2025 and January 7, 14, 21 & 28, 2026.
Timings: 6-7 pm (LA/Vancouver time); 9–10 pm (NY/Toronto time).
Instructor: Sh M Mahdi Kassamali
Fees: CAD $55.00
Registration: www.academyofislam.com/registrations/