Unprecedented and unique asexual creation- sort of Parthenogenesis-

Virgin Birth of the elevated Messenger Easa [alai'his'slaam], the son of Maryam the truthful.

Easa [alai'his'slaam also known as Jesus the Christ] the elevated Messenger of Allah the Exalted was unique in many respects. He was the last but one member of the galaxy of Chosen, dignified and exalted Allegiants of the Supreme Sovereign, the Almighty. Presently, we will study the narrative about his uniqueness with regard to his corporeal creation.

1. Introduction: What is a Narrative?

2. Orientation of the Episode

3. Incidental details relevant to the thesis of episode

4. Communication of information to adult Maryam; to her perception unusual and exception to rule.

5. The resolution, conclusion, sum up of the message

6. Updates about the Narrative

7. Concluding comment

8. Additional information about Virgin birth

9. Those that contradict and theorize against Virgin Birth are liars and are condemned


1. Introduction: What is a Narrative?

Allah the Exalted has mentioned some episodes in the Grand Qur’ān, particularly those about which many people were or could be rendered in a perplexed and confused state of mind by Epistemology of Testimony. It is a known fact that many Psychological Manipulators distort the history and spread conjectural myths.

One such narrative is about the birth of Easa alai'his'slaam, the son of Maryam the truthful. Narrative is a Factual Recount. Narrative texts have to do with real-world events and time. The purposes of narrative may be to inform, to persuade and/or to correct the record, rectify the falsities gleaned by people from the Epistemology of Testimony.

Narrative writing uses time as its deep structure. Language features of narrative text are:

In Arabic, the word for Narrative- a Real-Life Event is: : It stems from Root: ق ص ص . The basic perception infolded, in the words of Ibne Faris [died 1005] is that of following and tracking something, literally step by step. Lane's Lexicon portrayed this perception in these words; "to follow after one's track or footprints in pursuit; endeavour to trace or track someone".

A compilation of the sequence of happenings in the past is episode:, a part of history but distinct and of specific significance from the greater whole. Each part/segment of this compilation is unitary news, an activity; each segment is distinct static image like a mark/footprint. Each movement has, and leaves behind consecutive, one after the other images-traces. The movement/activity may apparently vanish but if we had seen or recorded the activity which is nothing but saving in memory or tape-disk the images, we can see that movement again either by recalling from memory or rewinding the tape and playing it back. Therefore: denotes narrating the episode in the exact manner of its actual happening, displaying the pictures of it clip by clip, image by image: the footage in present day parlance so that the activity and actual happening could be visualized by the listener and reader.

Before we start reading and observing it in our imagination the episode:relating to the birth of Easa alai'his'slaam, the son of Maryam the truthful, we should keep in mind that the main structural components of a narrative are the orientation, the complication and the resolution, and may include a concluding statement or comment in order to sum up the message.


Grand Qur’ān orients the reader in respect to person, place, time and behavioural situation about this episode by mentioning the maternal parents of Easa Easa alai'his'slaam:

The orientation introduces the characters: the wife of Imr'aan; it anchors the narrative - giving time when she was pregnant and had the belief that the baby developing in her womb was a son; She addressed her Sustainer Lord telling she has dedicated him who is in her belly exclusively for Him the Exalted, and prayed for acceptance of this dedication by her. It is thus manifest that she was a staunch Monotheist and diligent Muslim.

3. Incidental details

When she delivered, it were a female and she addressed her Sustainer Lord about it and added she has named her Maryam. She prayed for refuge for her newly born daughter and for her would be progeny from the onslaught of the accursed Shai'atan. She was dedicating her newly born daughter exclusively for serving the cause of Allah the Exalted and seeking refuge for her would be progeny which shows that women dedicated and ordained for religious-clergy duties used to enter into matrimonial bondage on maturity. Allah the Exalted accepted her dedication:

Allah the Exalted assigned the responsibility of her guardianship to Zakaria alai'his'slaam. Incidental details are also incorporated in the episode that relate to Zakaria alai'his'slaam. The mention of the dialogues- conversations that took place between the characters of episode engage and affect the reader; and it strengthens the aspect reportable: the listener is convinced that what is being told is worth paying attention to. It also exposes the personal views of the personalities on events of the episode that move the reader forward familiarizing him of the atmosphere. The answer of Syeda Marym seems to have prompted him to submit a prayer which was otherwise impossible in his perception based upon causality phenomenon. We will note that only such incidental details are mentioned here which are related to the thesis of the episode:

Upon receiving gladdening information of son named Yahya, he could not resist inquisitiveness, a natural urge in such circumstances, and enquired for further information. : It is an interrogative noun. Interrogative is defined as the request of understanding something that is unknown before. This interrogative noun is used 28 times in Grand Qur’ān. Lexicons indicate that in addition to strong exclamation it denotes how, when, where and wherefrom and is also used adverbially. It is thus evident that he did not challenge or expressed lack of belief about the given information but to know the how and when aspect in view of the ground realities he mentioned. 

: He the Exalted conveyed; "Exactly in the same circumstances it will happen as promised to you." Thereafter, he was told by a nominal sentence which are used when the SUBJECT is the most important element in the sentence and which the speaker seeks to emphasize:

Allah the Exalted does innovatively- new and creativeunprecedented whatever He desires and decides.

: This Verbal sentence is the Predicate of nominal sentence; Verb: Imperfect; third person; singular; masculine; Mood: Indicative; Subject Pronoun hidden, referent to Allah the Exalted; مصدر-فِعْلٌ Verbal noun. It demotes an original act- completely new and not copied or derived from something else; an unprecedented action, an act done for the first time. Its exact repetition and recurrence will not be referred by: فِعْلٌ but then it will be: : an act done with previous knowledge. It became manifest that except unprecedented there was noting unusual and will happen in the same natural process, therefore, he prayed:

He requested for some clue for initiation of process. The clue was indicated and at another place further updates about this episode are given that the impediment of infertility of his wife was cured. To keep the attention of the reader to the main thesis of episode, this issue is not expanded. Time lapsed further and she reached the age of a woman.
  • And know a fact of the same period when the Angels addressed: "O Maryam;

  • Be informed that Allah the Exalted has specially selected you for a distinct recognition; and has caused you to remain in state of "purity".

  • And He the Exalted has specially selected you over the women of the worlds- human race. [3:42]

  • O Mar'yam; devoutly stand for your Sustainer Lord and prostrate.

  • And you kneel together in the company of those who kneel” [3:43]


We have mentioned earlier that one of the elements in a Narrative is Direct speech. It is to make the episode lively and to engage the addressee and reader.
  • This episode is the part of the news of the history; happenings not seen and perceived by your visual faculty; We are verbally communicating it to you the Messenger [Sal'lallaa'hoalaih'wa'salam].

  • And you were not corporeally by their side watching when they were casting lots by throwing their quills: old fashioned pens made from feather shaft to decide as to who of them would be the guardian of Maryam.

  • Nor earlier were you corporeally with them when they were arguing- contesting amongst themselves for taking responsibility-guardianship of Maryam. [3:44]

4. Communication of information to adult Maryem; to her perception unusual and exception to rule.

  • [Neither were you besides them] When, be aware of the true history, the Angels had told this to Mar'yam:

  • "O Mar'yam! Allah the Exalted is conveying you the good news of a son —; this pleasing news is accompanied with the word - an unfailing promise by Him the Exalted —;

  • His name is Al-Messiah, Easa, the son of Mar'yam;

  • That he will be enjoying respectable and honourable stature both in this world and the Hereafter. And that he will be amongst the near-ones of Allah the Exalted. [3:45]

  • And the word-promise is that he-your son will verbally converse with people in state of milk-sucking baby in the cradle, and later as a man in the old age.

  • And he will be amongst the righteous people." [3:46]




Conveying her the news of getting a son they stated that it is: accompanied with a word of promise. The prepositional phrase relates to the preceding verb. Its function is adverbial. And the following prepositional phrase: relates to adjectival description of the preceding noun. Its function is adjectival. The object pronoun of preposition is referent to Allah the Exalted. The word-unfailing promise relates to peculiarities of the son about whom the news was given.

Maryam intercepted their talk for seeking clarification about a serious complication and missing link in the news of getting son according to her position, ignoring the word of promise about the son, and stated:


She strongly exclaimed: How would a son take birth for me? These are the same words by which Zakaria alai'his'slaam had exclaimed. The difference is that he used: a boy- male child while she used a specific word: son born of: father and motherthe yield of activity of husband and wife. And then she explained the circumstantial reason: "While the ground reality is that no man has ever touched me." She negated being: intimate associate of any man, hence the question to enlighten her the how aspect of the news of a son taking birth from her in virgin state.

Her perception and understanding as to how a son takes birth and her virgin state were acknowledged as truth. And the news was reiterated that it will happen in the same circumstances: : She was addressed and told: "Exactly in the same circumstances it will happen as promised." Its science- how was not narrated since human mind can perceive only through observation of precedents. Unless unprecedented thing- phenomenon takes physical existence no certain knowledge can be perceived. She was told the first cause that will effect the physical execution of the promise: : Allah the Exalted creates that which He the Exalted desires and decides. : Subject to He the Exalted has finalized- decided about any matter, individual event; : Thereat, He merely expresses verbally for that thing- matter - affair - person, saying: "You become in evident- tangibly existing state - physical realm". : Sequel to, in compliance thereof, that [abstract but effected] thing- matter - affair - person takes-will take physical execution - appearance-tangibly existing state which can be known- cognizable by others.

: It is the point in time when Allah the Exalted has completed, firmly decided, affected an affair, originating matter or life, or reverting life to dead matter. Thereby, launching the already accomplished and effected matter or affair in the Physical Realm as tangible and cognizable reality, requires only that Allah the Exalted might say a Word "" commanding for "" that effected Reality; "You become in evident- tangibly existing state - physical realm". Sequentially, that [say abstract but effected] thing-matter gets physical execution-appearance-tangibly existing state, becomes that which can be known-cognizable by others.

After resolving her complication and curiosity, remaining information about the Son who will take birth in virgin state was given to her:

Henceforth, the episode about the life of Easa alai'his'slaam in timeframe onwards attaining strengthen maturity and assignment as the Messenger of Allah towards the sons of Iesraa'eel finds mention, which we will skip to remain on the thesis of Virgin-birth. However, even after skipping details of the related episode, the cohesion and coherence in the under-study thesis is not disturbed when all Ayahs discussing it are put in sequence as corpus. This reflects the sublimity of coherence and unity in Grand Qur’ān:

  • We are continuing narrating it: the episode of Easa [alai'his'slaam] to you the Messenger [Sal'lallaa'hoalaih'wa'salam] which is one of many unprecedented happening-unprecedented displays;

  • And We are narrating it out of the miscellany of Memoir/Referential/Reference Book: Grand Qur'aan; its peculiarity is that it persistently exposes the infolded realities. [3:58]


The first sentence beginning with verb-like particle is emphatic declarative sentence. This Particle has a truth-intensifying function when used at beginning of statement. It emphasizes that what follows is true. : It is a Possessive Phrase, the first noun is also definite by construct with Proper Noun; and is the subject of verb-like particle. : It is also a Possessive Phrase, and elliptically relates to circumstantial clause of preceding Proper Noun. : These are two successive Possessive Phrases, and is the Predicate of Verb-like particle. The relationships of words are depicted in the syntactic graph below:


: Analogy means a similarity in some respects. What is similar in some respects between both? It is mentioned: : He, Allah the Exalted had created him- Adam corporeally structured with substances of clay. : Afterwards its finishing process, He the Exalted verbally commanded: "You- Adam be in evident- tangibly existing state". Thereby, at that point in time he took existence as a being: Adam.

In the creation of Adam ; : dual Active Participles meaning parents (father and mother) were not involved. Active Participles are formed from the Present Tense Active Voice Verb according to specific rules; Arabic Participles describe or refer to entities involved in an activity, process, or state described by the verb they are made from. It denotes the pair of man and womanbiological father and motherhusband and wife; and the body organs that are involved in the process are genitals- the external sex organs, in Arabic: فَرْجٌ , from Root: ف ر ج. Basic perception infolded in it was described by Ibn Faris [died 1005] in these words: يدلُّ على تفتُّح في الشَّيء "that it leads to the perception of an opening; or intervening space- gap between two things; cleavage, rift, hole; and blooming in a thing." This word is applied to the pudenda of  men and of women.

: the parent; individually they are: : father of offspring- he who causes a woman to produce offspring; and a woman who has given birth to a child. Easa [alai'his'slaam] has some similarity with regard to his creation. He has only : his mother Syeda Maryem.

5. The resolution, conclusion, sum up of the message

After narration of the events relating to the unprecedented and unique manner of birth and other related incidents of life of Easa alai'his'slaam, the resolution, conclusion and sum up of the message along with advice for further course of action is given to the elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam, which echoes the complication involved in the narrative and its main thesis:
  • That just narrated Episode of Easa [alai'his'slaam] is the infallible fact conveyed by your Sustainer Lord.

  • Therefore, you the Messenger [Sal'lallaa'hoalaih'wa'salam] should not henceforth remain worrywart for the people of the Book. [3:60]


The aforementioned Ayahs 3:60-61 echoes that the people of the Book, Jews and the Christians dispute and have a different standpoint which is in conflict with the narrative relayed by the Messenger Sal'lallaa'hoalaih'wa'salam from the Grand Qur’ān. The course of action suggested is that they should be invited to gather at an appointed place and both parties should publicly narrate their standpoint- belief and thereafter both parties should declare that curse and condemnation of Allah the Exalted befalls upon those who lie contradicting the fact publicly. This declaration has a very serious implication for the liar who publicly contradicts the narrated truth; he is rendering himself liable for the Hell-Prison in the Hereafter. Hence, the infallibility of above stated Narrative is again CONFIRMED:

  • -- It is a fact that the episode about Easa [alai'his'slaam] mentioned hereinbefore is infallibly image by image verbal replica, absolutely accurate and truthful --. [Ref 3:62]

  • [reverting from parenthetic, about the invitation] Thereat, if they people turned away without responding to the proposal, [it is reflective of falsity of their stand in the heart of their heart].

  • Thereby, the fact remains that Allah the Exalted is certainly ever aware of those who distort the fact and spread wicked conjectural ideas in society, create disorder, disquiet and imbalance. [3:63] 


6. Updates about the Narrative

Grand Qur’ān is unique in harmonious unity of its text. We earlier mentioned that cohesion and coherence will be found in the narration of various concepts and episodes incorporated at various places of discourse, even when we place them together as thesis. If we go back to Ayah 3:47, and if we were a critical reader, we must have noticed that the immediate-after events; on Sydena Maryam getting the information that the son will born in the same untouched-by-man—Virgin state, are not mentioned. The episode about the actual birth is continued with the cohesion tie- a conjunction particle:

Cohesion is the grammatical and lexical linking within a text or a sentence that holds a text together and gives it meaning. It is related to the broader concept of coherence. Grammatical cohesion is based on structural content, and lexical cohesion is based on lexical content and background knowledge. One of the cohesive devices is conjunction which makes the writing flow effectively. This Ayah is not only in perfect cohesion - both grammatically and lexically - at its original place in the text, but is also in superb cohesion with the episode under study. Except Divine Origin, none can author a book in this superb manner.

: It is Adverb of time + Vowel sign [ـِ] for reason اجتماع الساكنين of cluster of two vowel-less consonants. The following action verb sentence is in construct to it. Verbal sentence: Verb Perfect; Third Person; Singular; feminine; [Form-VIII]; ت feminine marker; Subject pronoun hidden; مصدر-إِنْتِبَاذٌ Verbal noun. Form-VIII verbs indicate sincerity and diligence in doing the act, and thus shows purposely element. The verb denotes: withdrew, or retired, aside, or apart, from others; separated her-self from others.

: Prepositional Phrase coupled with Possessive Phrase relates to the preceding verb. The third person, feminine, singular pronoun is referent for Maryam. She purposely separated from her family members. This tells us her location; no more in Mosque, but living with her family members at home. : This is Adjectival Phrase meaning easterly location and relates to preceding verb. [Direction East was later adopted by the Christians as their Qib'la'tan: the focal point; Jews adopted Direction West]

: It is a verbal noun, the object of preceding subject. It denotes a partition that renders occupants on its both sides out of sight. : This prepositional Phrase coupled with Possessive Phrase relates to verb; meaning "away from their place". The third person, masculine, plural pronoun refers back to the "household of her" which reflects the presence of plural number of people with at least one male member.

After she had settled in seclusion, Allah the Exalted sent Gibraa'iel [alai'his'slaam] as Messenger who appeared before her like a very decent human being.

Upon being told about getting: intellectually exalted male child, She argued with him:

This is the same sentence that Zakaria alai'his'slaam had expressed. And she mentioned the reason of her exclamation by repeating the same words she had earlier expressed [3:47]: "While the ground reality is that no man has ever touched me." And she further added:

And nor I have till now been a debauch?"

She expressed the ground realities in plain and descriptive words as to how a male child takes existence in human beings. A woman is to be "touched" by a man either legally and righteously as husband or she gets "touched" illicitly by a man outside the fold of marriage. She negated existence of both. He reiterated: : She was addressed and told: "Exactly in the same circumstances it will happen as promised." And gave the reason: Your Sustainer Lord has said that [quote] "It is for Me quiet easy to cause it happen;"

: It is a Nominal sentence and is the object [الجملة مقول القول] of preceding verb. : This third person singular masculine pronoun is the Subject of sentence, and is referent for the impossibility perception of Maryem about birth of a child in virgin state. : Prepositional phrase meaning "for Me, upon Me" relates to the Predicate: something light, ordinary, quite easy.

: This sentence is in linear conjunction to the preceding sentences. This narrates the objective-purpose of unusual-to-human perception mode of creation- a virgin birth. Prefixed Particle of Purpose + Verb: Imperfect; First Person; Plural/ Sovereign Singular; Mood: Subjunctive; doubly transitive + Suffixed Object Pronoun: Third person; singular; masculine, in accusative state, referring to yet-to-born Easa son of Maryem; مصدر جَعْلٌَ Verbal Noun. The second Object of verb is: a tangible sign, pointer, unprecedented happening and phenomenon which is not only in itself an existent but also is a clue to perceive something else, abstract or real. The verb denotes to render something as such and such. Since it is prefixed by particle of intent, the sentence explains the reason of Virgin birth.

: This is recommencing sentence to emphasize upon her the news of Virgin birth as inevitable. The Subject Noun of deficient verb refers to yet-to-born Easa son of Maryem. : It is Adjectival Phrase and is the Predicate of Deficient verb. : It is Masculine Passive Participle from the same مصدر-قَضَآءٌ Verbal noun of verb:  . The Phrase means "an affair- matter that has been decided- finalized and has become an ordained reality".

She was earlier told in response to her exclamation about getting a son in Virgin state: Subject to- when He the Exalted has finalized- decided about any matter, affair, and individual event;

The effect and outcome of this Verbal Sentence: "He the Exalted has finalized-decided a matter-thing, individual event" is denoted by the adjectival phrase: that affair, matter, event which has since been made ordained reality referring to yet-to-born Easa son of Maryem".

  • Accordingly she uplifted him: Easa son of Maryam, invisibly for which reason she left along with him to a remote place. [19:22]

Prefixed conjunction فَ shows sequence, cause/reason and effect relationship between the preceding and following sentence/ information. When there is time-gap between two matters and they are un-relateddifferent from each other the conjunction is always: afterwards - at a later time - after sometime of an event that has been mentioned previously.

The Verb is Perfect; third person; singular; feminine;  ت feminine marker; مصدر حَمْلٌ  Verbal Noun; Suffixed Object Pronoun: Third person; masculine; singular, in accusative state referent for yet-to-born Easa son of Maryem. The verb and verbal noun denotes carriage of a weight- something invisibly. Translating the verb by English word "conceived- pregnant" is erroneous because it can never carry a definite direct object referred by definite third person pronoun suffixed to the verb.

Prefixed conjunction فَ  : Subsequently + Verb: Perfect; Third Person; Singular; feminine; [Form-VIII]; ت feminine marker; Subject pronoun hidden; مصدر-إِنْتِبَاذٌ Verbal nounSame verb is earlier used when she moved to a secluded corner within her house.

: Prepositional Phrase:  بـِ Inseparable preposition; Personal Pronoun: Third person; singular; masculine. Object pronoun of Preposition refers to yet-to-born Easa son of Maryem; "along with him".

: It is Adjectival Phrase; and is Locative Adverb [مفعول فيه] in the sentence; it gives the time or place of occurrence for an action. It signifies "a remote location- place". She was corporeally alone with her son in the womb.

:  It is verbal sentence - Verb-fronted Object pronoun-Subject. The location where she settled was by the trunk of a female date-palm tree. Only female date-palm tree bears fruit. Male tree is separate.

What she in that happening pensively exclaimed is but heart piercing. Never one would have heard such words emitting from the mouth of a mother who just delivered a child. Such extreme emotional words can spontaneously emit from the mouth of a woman who has guilt-feeling and fear of earning disrepute in society. Or it can pensively emit from the mouth of a just-become mother who has given birth to a son uprightly but has no evidence to satisfy people of her uprightness. This becomes very serious issue for a woman who enjoyed reputation of a truthful lady in society; she feared her truthfulness is at jeopardy because she thought she had no evidence- scientific explanation for the Virgin birth to make people believe her.

: This is a verbal sentence, Suffixed subject noun second person feminine is for the addressee Maryam. The verb is in Jussive Mood because of preceding Prohibitive Particle; "you should not grief". Grief is an emotion after a happening. On the contrary, fear is an emotion about an untoward happening in future. Her pensive exclamation was not because of fear.

The location and season of Virgin birth of Easa [alai'his'slaam] is further manifest from this scene of the episode. She was at that point of time in an oasis where water level is raised to ground surface and is available at certain points only. It was a summer's day since dates ripe throughout the world only in hot weather.

: Imperative verbal sentence; and subject pronoun second person singular feminine; "be tranquil- free of disturbance or commotion- composed". Noun: Indefinite; singular; feminine; accusative; it is disambiguation clause [in Arabic: تمييز] for the preceding verb. And she was instructed to remain silent in response to questions if she met a person that day.

At this juncture she seems to have recalled the characteristic traits of her newly-born son which were told to her at the time of breaking of the news of her getting a son. One mentioned in Ayah 3:46 was: And the word-promise is that he-your son will verbally converse with people in state of milk-sucking baby in the cradle, and later as a man in the old age. She became tranquil, composed and confidently bold that the evidence of her uprightness and truthfulness is her newly-born son.

It is a verbal sentence. Prefixed conjunction فَ  + Verb: Perfect; third person; singular; feminine; ت feminine marker; Subject pronoun hidden;  مصدر-اِيْتَاءٌ Verbal noun. At the cost of repetition please let me state that Prefixed conjunction فَ shows sequence, cause/reason and effect relationship between the preceding and following sentence/information. When there is time-gap between two matters that are un-relateddifferent from each other the conjunction is always: afterwards - at a later time - after sometime of an event that has been mentioned previously. It means, "thereat she came"; Prepositional Phrase:  بـِ Inseparable preposition; Personal Pronoun: Third person; singular; masculine referent for newly-born Easa, son of Maryem; meaning "along with him". Where and to whom she had come? Her nation- people. Please note the Pronoun of Possessive Phrase, it is third person singular feminine for Maryem. Despite the fact that she is accompanied by a male, general rule of Arabic language is not followed to refer the nation with masculine pronoun. The only reason is that they were NOT the nation of himnewly born Easa alai'his'slaam.

What was the condition- circumstantial state when she came along with him to her nation? : It is a complete verbal sentence, verb-subject-object, and is the circumstantial clause depicting her condition when she had come to her nation. Verb: Verb: Imperfect; third person; singular; feminine; Mood: Indicative; Subject pronoun hidden + Suffixed Object pronoun: Third person; masculine; singular, in accusative state. It is derived from:  مصدر حِمْلٌ Verbal Noun. This signifies the act and state of visibly carrying a load- weight upon the body.

The elders of her nation, upon seeing her with a male-child in her cradle, expressed scornful displeasure and impliedly alleged her of having committed an illicit act by using words like "improper thing" and negatively mentioning her father and mother that they were not doers of illicit sex. Members of elite and higher echelons of society usually avoid direct explicit words for alleging a woman, but here their words are more strong, expressive rather nude to express their allegation.

Can a man of ordinary prudence would allege with such harsh words a woman carrying a newly-born baby in her cradle about whom he previously knows that she is married? Even an idiot will not say this to a woman about whom he knows she is married.

Here, we get information about living brother of Maryem. Easa alai'his'slaam had a maternal uncle also.

She maintained her cool after having listened to the allegation expressed by them rather vulgarly:

Their exclamation in a rather harsh tone was genuinely based on human experience, observation, and natural law that people cannot verbally converse with a newly-born breast feeding baby in the state of being in mother's cradle. There were no such precedent and they were justified in loosing temper when she, instead of responding to them, pointed towards the newly-born son. Now, if in total violation of so called scientific - natural law and contrary to human belief stretching over thousand of years, the newly-born starts talking to them, then they were left with no argument but to accept the Virgin birth as an unprecedented display of unique creation by Allah the Exalted.

Syeda Maryem and elders of her nation attentively heard the speech of newly-born Easa alai'his'slaam uninterruptedly. The news about the would-be-born son was: : intellectually exalted male child, and his speech is reflective of it.

The important point relevant to the thesis of episode and of our present study about Virgin birth is this statement of him:- "And has declared-rendered me as rightful - dutiful in conduct with my mother." He mentioned only his mother. Another elevated Messenger of Allah the Exalted is mentioned in this episode who was also born to his parents in unprecedented manner about whom same trait is mentioned: And he was rightful - dutiful in conduct with his parents [Ref 19:14].

He continued his speech uninterruptedly:

Since birth he knew that he will die a natural death and announced it while in mother's cradle. Her mother also knew it that she will also not die until he reaches old age and she watches him talking to people as was she told before his birth.

7. Concluding comment

Allah the Exalted after making us listen to elevated Easa alai'his'slaam, the son of Maryem, speaking from Mother's cradle, tells:

Allah the Exalted has in Ayah 3:46 point-blank declared those who publicly contradict the fact of Virgin birth that they are liable to curse, condemnation and discarded by Allah the Exalted.

8. Additional information about Virgin birth

Syeda Maryam name finds mention in Grand Qur’ān 34 times. The occurrence in 21:9 and last occurrence in 66:12 not only re-confirms the Virgin Birth but also that she remained virgin till her death.

: This sentence is repeated twice. This clause is the adjectival portrayal of Syeda Maryam. : This Verbal sentence comprising of Verb-Subject-Object is the Linkage Clause for the preceding feminine Relative Pronoun. : Verb: Perfect; third person; singular; feminine; [Form-IV; Suffixed Feminine marker; Subject pronoun hidden; اِحْصَانٌ Verbal noun. It is made from Root:  ح ص ن. Ibn Faris [died 1005] stated that the basic perception infolded in the Root is that of protecting, guarding, honoring, respecting; and of encompassing or surrounding; a fortified place. And the object of verb is: It is a Possessive Phrase, and it means "her pudendum". Since this characteristic feature of her is mentioned in Qur’ān, it relates to her entire life till natural death. In biological creation the body organ of a woman that is involved is the external sex organ, in Arabic: فَرْجٌ , from Root: ف ر ج. Basic perception infolded in it was described by Ibn Faris in these words: يدلُّ على تفتُّح في الشَّيء "that it leads to the perception of an opening; or intervening space- gap between two things; cleavage, rift, hole; and blooming in a thing." This word is applied to the pudenda of woman as well of a man. My respects and salutations to her with lowered chin.

A woman is described and referred by humans throughout their history as daughter of someone so long she is unmarried; on marriage she is referred as wife of her husband, if remains virgin she continues to be referred by her father's name; she is referred by her biological brother's name; and is finally referred as the mother of so and so. Syeda Maryam is referred in Qur’ān as daughter of ; sister of: and the Mother of Easa alai'his'slaam. She was Virgin throughout her life whereby she could not be associated or referred by the word Wife.

Grand Qur’ān throughout its text refers to women without name by referring them as wife of so and so even after their death or punishment for being deviants. A woman remains associated and is referred by the name of her deceased husband till such time she remarries with another man.


9. Those that contradict and theorize against Virgin Birth are liars and are condemned—cursed


We the believers concatenate in Ayah 1:6-7 three groups of people while praying for guidance on the High road that keeps leading safely and straight to the destination of peace and tranquility. "This is the Path journeyed by those upon whom You the Exalted showered blessings. This Path is other than of those who made themselves liable to criminal cognizance/arrest; And nor is of those who are the neglectful wanderers lost in directionless bewilderment." The text of Grand Qur’ān is structured in such superb manner as if it were sequenced coherently to educate and portray to us these three types of people.

The episode of Virgin Birth is mentioned in detail to refute the lies and slanders of one group of the posterity- the sons of Iesraa'eelJews in common parlance. They are the people who have rendered their selves liable to criminal cognizance - arrest by the decree of Allah the Exalted [2:61; 2:90; 3:112].

This group of the posterity- the sons of Iesraa'eelJews in common parlance had refused to accept and believe in Easa alai'his'slaam as Al-Messiah and the elevated Messenger of Allah the Exalted:

They mocked the belief of Virgin Birth of the believers and theorized that it was borrowed from the Pagan's belief of virgin birth of some of their godheads. There is also a reference of such belief of Pagans in Grand Qur’ān:

They in their pursuit to convince people under their influence not to join the believing group crossed all bounds of decency and normal ethics. They alleged highly provocative and indecent charges of moral turpitude against Syeda Maryam the truthful. This was one of the reasons; others mentioned in 4:155, for which Allah the Exalted condemned them and 
impressed the epilogue-sealed the wraps upon their hearts-intellectual consciousness.

: This Adjectival Phrase is the object of "their statement". It signifies an allegation of extreme nature referring to illicit and immoral act. Whatever they had said and written in their hand-written religious books is conjectured falsification. The objective was only to keep people under their influence chained as lemmings by slandering aimed at appealing hate-passion through character assassination. A desperate liar has no feet to stand to confront the truth. After narrating the facts about Virgin Birth, Jews are given an option to come with families face to face with the believers of Virgin Birth where both parties should state their standpoint and then declare condemnation and curse of Allah the Exalted for those who lie contradicting the fact publicly.

Liars avoid confronting knowledge and infallible fact particularly when they are cornered to make a general statement wishing condemnation and curse of Allah the Exalted upon the liars who deliberately and purposely contradict the fact publicly:

It is unfortunate that some of the so called modernist exegetes of Grand Qur’ān; like Sir Syed Ahmad Khan, G.A. Pervez, considered  the stand point of Jews as truthful and denied the Virgin Birth of Easa alai'his'slaam by relying on their stories and causality phenomenon. Grand Qur’ān has mentioned about two types of scholars, one of them are:

Syeda Maryam is declared Virgin till her death. I pay my respects and salutations to her. Allah the Exalted rendered her and her son as an Ayah - Unprecedented Display of Creativity. We will study it as a separate subject, Allah the Exalted so willing.