This article examines Ḥusn ʿAbbūd’s egalitarian re-reading of Mary (Maryam) in the Qur’an, with a particular focus on her argument that Mary possesses the defining prophetic qualities typically attributed to the anbiyāʾ in the Islamic tradition. Drawing on a wide range of classical exegetical sources, ʿAbbūd identifies a distinctive status for Mary-one that, in her view, aligns with the essential features of prophethood. Although ʿAbbūd does not offer a systematic classification of these qualities, her analysis implicitly reveals a coherent set of prophetic markers. The present study reconstructs, systematizes, and critically evaluates these markers in four primary categories: divine election (iṣṭifāʾ), the appearance of mojeze, reception of divine revelation, and substantive analogies between Mary and other Qur’anic prophets, especially the Prophet Muḥammad.
- First, the article explores ʿAbbūd’s argument that Mary’s prophetic identity begins with her divine election. Classical exegesis notes that Mary is uniquely chosen twice: first, for exclusive service and devotion in the sanctuary, and second, for the miraculous conception of Jesus. According to ʿAbbūd, both acts of divine election parallel the Qur’anic use of iṣṭifāʾ for Adam, Noah, and the Abrahamic line-figures unanimously recognized as prophets. This study further highlights ʿAbbūd’s emphasis on the matrilineal elements within the House of ʿImrān, noting that this emphasis supports an egalitarian re-reading of prophetic legitimacy beyond androcentric constraints.
- Second, the article examines the role of miracles in ʿAbbūd’s reasoning. The recurring extraordinary provisions granted to Mary in the sanctuary-such as the miraculous conception, the palm tree that nourishes her during labor, and the spring that emerges at her feet-all function, in ʿAbbūd’s analysis, as prophetic mojeze, rather than mere karamāt. Although many theologians distinguish Mary’s extraordinary experiences from technical miracles, ʿAbbūd contends that their narrative function within the Qur’an aligns closely with miracles as signs of divine commissioning.
- Third, the article discusses ʿAbbūd’s claim that Mary receives divine revelation. Qur’anic verses in which angels directly address Mary, announce her chosenness, command her to worship, and deliver divine messages serve-as ʿAbbūd argues-as explicit indications of waḥy. Classical exegetes of Andalusian origin also considered such angelic communication a strong indicator of prophetic status. Moreover, later theological tradition lists verbal revelation, purity, and divine communication as core prophetic traits-all of which, as shown in this study, appear in Qur’anic depictions of Mary.
- Fourth, the study evaluates the parallels ʿAbbūd and other scholars draw between Mary and Muḥammad. Both figures receive a divine message, experience opposition from their communities, undergo hardship, and stand out through extraordinary conditions-Mary’s virginity and Muḥammad’s illiteracy. By framing Mary and Muḥammad as bearers of divine “Word” -Mary through Jesus and Muḥammad through the Qur’an-ʿAbbūd strengthens her case for Mary’s prophetic rank.
In conclusion, this article demonstrates that ʿAbbūd’s position resonates with a broader egalitarian interpretive movement that seeks to uncover neglected female prophetic models within Islamic scripture. While classical exegetical discourse often avoided applying the title nabī to Mary due to male-centered paradigms, the combined evidence of election, miracle, revelation, and analogical parity presented by ʿAbbūd forms a robust argument for recognizing Mary as a prophet within the Qur’anic worldview.