The Angel of Maryam

Maryam's angel is the angel who appeared to her as a well-proportioned man and gave her glad tidings of a pure boy, as in Al 'Imran 42, Maryam 16, and Maryam 17. And he is, on the majority view, Jibril ^{1 2}.

• Maryam 16: "And mention in the Book, Maryam, when she withdrew from her people to an eastern place * Then she withdrew from them, so he carried her, and she withdrew to a nearby place" — and in it the story of Maryam ¹.
• Maryam 17: "So We sent to her Our spirit, and he assumed for her the likeness of a well-proportioned man" — and in it the angel's assuming human form for her ¹.
• Maryam 18, Maryam 19, Maryam 20, Maryam 21, and Maryam 22: in the context of Maryam's story and the glad tidings ¹.
• Al 'Imran 42: "When the angels said: O Maryam, indeed God gives you glad tidings of a word from Him whose name is the Messiah, 'Isa son of Maryam" — and in it the glad tidings of 'Isa ¹.
• Al 'Imran 43, Al 'Imran 44, Al 'Imran 45, Al 'Imran 46, and Al 'Imran 47: in the context of Maryam's story in Al 'Imran ¹.

• In Maryam 17 "Our spirit" assumed for her the likeness of a well-proportioned man — and in the transmitted tafsirs the spirit is Jibril ².
• And in a narration that when Maryam saw the man she said "Indeed I seek refuge in the Most Merciful from you, if you are pious" — as in the context of the verses ^{1 2}.

• "A word from Him whose name is the Messiah, 'Isa son of Maryam" in Al 'Imran 42 — that is, 'Isa ¹.
• "That He grants you a pure boy" in Maryam 19 — that is, 'Isa ¹.
• And in tafsir the angel who assumed form for her is Jibril ².

Ibn Kathir details that the angel who appeared to Maryam is Jibril, and mentions that "he assumed for her the likeness of a well-proportioned man" is Jibril in the form God willed ². And al-Qurtubi held that the angels descended upon Maryam with the glad tidings ³.

• The most famous view: he is Jibril, because God sent Jibril to the prophets with revelation ².
• Another view: he is another angel besides him, and in it is a problem ⁴.
• And the principle in tafsir is that they are Jibril ².

• "The angel" in Al 'Imran 42 is singular, and "the angels" in Maryam 16 is plural — and in tafsir they are one angel ².
• Their companion in the glad tidings is Ibrahim on the angels of Ibrahim page.
• What is narrated about the details of their assuming form is from the books of seerah, and the principle is that their glad tidings is established in the Qur'an ².