One will be held responsible according to his or her intention. However, it is beneficial to know that on the subject of service to the society, we cannot claim that, in the absolute sense, our path is faultless. Moreover, misfortune can come to all, good or bad.

Yes, sometimes the path a believer follows can be flawed, but they may not run into difficulties. Sometimes, although a person walks on a faultless path, they may encounter many difficulties. In fact, many calamities can come to a person who is on a perfectly straight path; this is in order to purify and test them. If one considers that the greatest calamities came to the prophets, then the saints (or religious scholars, according to another report) and then to others according to their spiritual degree, it can be seen that trouble can come to everyone. Consequently, a person’s being subjected to difficulty does not have a great deal to do with the straightness or crookedness of the path they follow.

By means of such difficulties and calamities God encourages a person who is on a straight path to advance farther on an even better path. He can also admonish a person who has flaws to advance onto a straighter path. In other words, it is difficult to understand God’s ways. Everyone should accept calamity as a sign according to their level and be prepared for duty. Of course, this idea is very important for everyone from the aspect of self-examination.

In its simplest meaning, examining difficulties and calamities that come to others as being due to their not following one’s own path is not fair. Such a thought cannot be reconciled with a believer’s consideration of others. God help us not to say: “He deserved that!” as this in no way can be reconciled with being a believer. God forbid – He may turn such a calamity onto the person who utters these words.

In fact, even thinking that people who are on a completely flawed path have attracted calamity on their heads for this reason is nothing but an unjust and unjustified assumption.

A person should always be sincerely considerate of other believers. When we examine the matter from this perspective, even if a person should burgle our house, beat us or transgress our rights, then encountering some calamity, one should not say, “Oh, they deserved it!” If we, as victims, are defeated by our feelings at a particular moment and make a temporary lapse, later we should be remorseful and say, “Oh my Lord! I am sorry! I seek refuge in You!”

The attitude of one believer towards another should always be just and this is our responsibility. For – God willing – one day we will pass over the Sirat (bridge) together, enter Heaven together and come face to face. There it is always possible for what is hidden to surface. The things we thought and designed can fall in front of us, one by one – this is possible – and we will be greatly shamed. For God says this is “The day that all things secret will be tested” (Tariq 86:9). May God, the Coverer of All Shameful Things, cover our faults and the faults of others!

A believer should be very kind and very generous so that the Most Generous God will bestow different blessings upon them. In fact, a good believer should always think and say: “My God! These people did some bad and base things to me, but I have forgiven them. I was not able to be a fully noble servant to You, oh my Lord, who is Clement and Free of Defects! Please forgive me, too!”

Indeed, it is necessary to have the means on our journey to God. Thus, a believer should consider this matter he or she happens to be with other fellow travelers doing good work a means for reaching God, seeking refuge in Him with it and seeking relief in His shade.

Yes, just as differences in path and method should not cause believers to turn against one another, this kind of reproach should not be imposed on other believing brothers or sisters.

Furthermore, seeing calamities falling on our brothers or sisters as a result of the path they are taking is no different than criticizing destiny. These kinds of thoughts are contrary to the tenets of Islam. The Prophet Muhammad, peace be upon him, said, “Do not say ‘I wish it had been’ (regretting what happened and condemning his fate) for it is destruction; it opens the door to the Devil’s work.” Consequently, getting hung up on thoughts like, “If they had done this, such and such a calamity would not have occurred to them” is a sign that we are setting out on the Devil’s path.

As believers, we should know that we cannot take the past to account. The past can be examined only for learning lessons and illuminating the future. In particular, if we are happy about a calamity that has befallen a believer is absolutely not acceptable, more so especially if this implies a criticism of destiny.

And (mention) that blessed woman who set the best example in guarding her chastity. We breathed into her out of Our Spirit, and We made her and her son a miraculous sign (of Our Power and matchless way of doing things) for all the worlds (Anbiya 21:91).

And also Mary, the daughter of Imran who kept herself chaste (body and soul), so We breathed into it out of Our Spirit, and who affirmed the truth of the words of her Lord (His Revelations – commandments, promises and warnings – to His Messengers), and His Books; and she was of those devoutly obedient to God (Tahrim 66:12).

Her expression of astonishment when she was given the tidings that she was to give birth to a son is clear evidence of her chastity: How shall I have a son seeing no mortal has ever touched me, and I have never been unchaste? (Mary 19:20). It is also revealed in the Qur’an that whoever spoke against or slandered Mary would be subjected to grievous punishment and destruction, for their hearts are sealed from belief (Nisa 4:156). While the Roman Catholic and Orthodox Churches believe in accordance with the Qur’an that Mary remained chaste throughout her life, some other Christian churches believe that Mary was only a virgin until the birth of Jesus. The main justification for their view is in the New Testament, which uses in various chapters the phrases “brothers of Jesus” and “sister of Jesus,” sometimes even referring to them by their names. So for this reason we must look deeper into the meaning of the word “brother” in both the Old and New Testaments and understand the sense in which the word was used. Here I would like to point out that there have been various studies of the Qur’an and the sayings of the Prophet Muhammad, peace and blessings be upon him, aimed at understanding this matter, so I think it is appropriate firstly to explore the possibility Jesus having brothers within the boundaries what is said in the Qur’an and hadith, and then continue by examining the sources in the Old and New Testaments.

A. In the Qur’an and hadith

When Hannah, Imran’s wife and Jesus’ grandmother gave birth to Mary she prayed, “I commend her and her offspring to You for protection from Satan eternally rejected (from God’s Mercy)” (Al Imran 3:36). There have been some who claim that there is a possibility of Jesus having brothers or sisters because the word “offspring” (dhurriyya) refers to a plurality, but a majority of the interpreters of the Qur’an have understood the words “her and her offspring” as referring in particular to “Mary and Jesus.” Most scholars refer to the following hadith as a reason for their interpretations:

“It was reported by Abu Huraira that the Prophet Muhammad, peace be upon him, said, ‘There is no newborn except that (at the moment of birth) Satan disturbs him, so he begins to cry from Satan’s disturbance, with the exception of the son of Mary and his mother,” and the scholars say that this was the result of Hannah’s prayer (Bukhari, Muslim).

The word used for “offspring” (dhurriyya) in the Qur’an has a wide range of meaning in the Arabic language; it is used to refer to the children and lineage of a person, a generation of humans and jinns, a household made up of a father, mother and child, and also sometimes used solely for women or fathers and grandfathers. Though most scholars say that the Arabic word for “offspring” has a singular referent, there are some who argue the word to be plural. Raghib al-Isfahani argues that this is a word used in both the plural and the singular sense, but in this case it refers to plurality and Said ibn Mansur states that the word for “offspring” can refer to both the male and female sexes. Other interpreters of the Qur’an like Al-Baghawi and Qurtubi also state that this word can be used for males and females and at the same time singular and plural. The Arabic word for “offspring” is mentioned in various verses of the Qur’an mostly in the singular (e.g. Baqara, 2:124, 128, 266; Al-Imran, 3:34, 36, 38; Nisa, 4:9; An’am, 6:84, 133) sense but with a plural meaning in a few of the verses (An’am, 6:87; Ra’d, 13:23; Furqan, 25:74) and in one verse it is used to describe a group of people (Yunus, 10:83). If we accept the word in the plural sense and agree that this word means at least “three persons from a person’s lineage” it is still impossible to say that the Qur’an’s revelations in any way prove that Mary gave birth to a child other than Jesus. When Mary’s mother made the supplication to her Lord there was no indication of plurality or of the number of Mary’s children, or for that matter if she was to have children at all, for it goes without saying that Mary herself was just a newborn baby at the time. If we take a brief look at the supplication itself, we see that it refers to the likelihood of her having children; so the use of the word “offspring” does not provide foundation for a possibility that Jesus may have had brothers or sisters. We also see in the Qur’an that the whole incident was a miraculous event, that the pregnancy and birth were on the Divine command, a miracle of the Almighty. A hadith of the noble Prophet refers to Mary as “Al-Batul” and “‘Al-Adhra,” both meaning “virgin” or untouched and in the hadith it gives clearer explanations of these words saying, “She was untouched by man,” and goes on, “She bore no child other than Jesus.” The term al-adhra means a virgin woman while al-batul has a more extensive meaning-“the virgin, the woman who withdraws from worldly pleasures, one who devotes herself to worship.”

The conclusion of the examination of both the Qur’an and hadith shows that there is no evidence supporting the claim that Jesus had brothers or sisters, and Ibn Hajar specifically stresses that Mary only gave birth to Jesus and she had no other children.

B. “Brother” and “sister” in the Bible

The word “brother” in the Old Testament has a very broad meaning; it refers to the immediate descendants of the father, the son and the male relatives as a whole, cousins, in-laws and those with blood ties and even includes friends and those with whom a person has political dealings. The words “brother” and “sister” were sometimes used to portray the main family members as we see in the example of the forty two “brethren” of King Uzziah. Another interesting example is in the Song of Solomon, where two lovers are serenading one another, and the young man says in some verses of the song, “How sweet is your love, my sister, my bride.”

Maurice Bucaille, commenting on the word “brother” in the New Testament states that the words “adelphoi” and “adelphai” in Greek refer to biological brother and sister, and he said that these words, had been defectively translated from Semitic languages, where they had been used to denote “kin” in the general sense and the people in question were probably cousins. As the word “cousin” did not exist in Hebrew and Aramaic, the languages spoken by both Jesus and his disciples, they probably had no other option; they could either use the word “brother” or would have to define a person by calling them “my father’s sister’s son” and so on, which is neither easy nor appropriate, and this was the likely reason for Jesus using “brother” for his close acquaintances.

In the New Testament, the equivalent of brother in Aramaic was given as the word “adelphos,” which in the general sense means “brother” or “brotherly friend,” a kind of sign of closeness to someone. Unlike in Hebrew or Aramaic, the word “anepsios” in ancient Greek gave a distinct meaning to the word “cousin,” but those who wrote the scriptures used “adelphos” or “friend” to correspond “cousin.”

So we understand from this that the writers of the New Testament used the same word “adelphos” from ancient Greek to convey the meaning of “friend” and for the meaning of “two sons of the same family” or “biological brothers.” This is very confusing when the text is translated into English or any other language.

C. According to the New Testament

One of the reasons for opinions that Jesus had brothers or sisters several verses in the New Testament which say that Mary was betrothed to Joseph, but before they had come together Joseph realized that she was carrying a child and had decided to leave Mary. But an angel came to Joseph in his dream and told him the truth of the miraculous conception, and Joseph decided to take Mary as his wife (Matthew 1:18–20; Luke 1:27; 2:5). There is no mention in the Qur’an or hadith of Joseph, the person said to be betrothed to Mary in the Bible, and there is certainly no report of the Biblical scriptures found in the Qur’an and hadith stating that Mary married this man called Joseph. However, there are a few weak reports of some historical sources that say that there was a carpenter of the same name who was a member of Mary’s family and both of them were serving at the Temple during the same period.

Another matter which leads the Protestant churches to believe that Jesus may have had brothers and sisters is the verse in the Gospel of Luke saying that Jesus was Mary’s “firstborn son” (2:7). However, this declaration is no reason to believe that Jesus had brothers and sisters, this statement being rather a declaration that her first child would be a holy servant of his Lord (Luke 2:23) a declaration invoking a legislation in the scriptures.

As further evidence, the Gospel of Luke (2:41–52) tells how Jesus attended the Temple in Jerusalem for the feast of the Passover with his parents, that he went missing, and that his parents were searching for him. We see there is no mention at all of any other children except Jesus. To the contrary, the context leads us to believe that there was only one child present.

Another special detail is that according to the Gospel of John (19:26–27), Jesus entrusted his mother to one of the disciples when he was being placed on the crucifix, so immediately the question arises: if Jesus had brothers and sisters, then why did he entrust his mother to someone else? Even if we assume that Joseph, who was claimed to have married Mary was not alive at the time, there being no mention whatsoever of the existence of Jesus’ brothers or sisters at this point is another aspect which seems to invalidate the allegation.

D. The use of the word “brother” in reference to Jesus

It is apparent that when the word “brother” was mentioned in reference to Jesus, in most cases it was actually used as a figure of speech and there is no indication to the contrary. For instance in the verses of the Gospels of Matthew, Mark, and Luke, where Jesus’ mother and brother ask to speak to Jesus while he is talking to his disciples, and he replies, “Here are my mother and my brother! For whoever does the will of my Father in Heaven is my brother and sister and mother” (Matthew, 12:46–50; Mark, 3:31–35; Luke, 8:19–21) Again, the Gospel of John (20:10–18) claims that following the crucifixion of Jesus, he was resurrected and appeared before Mary Magdalene, telling her “Go to my brothers and say to them I am ascending to my Father and your Father and my God and your God.” This is clear evidence that “brothers” was a figurative expression, for it goes on to say, “Mary went and said to his disciples.”

Another statement which only appears in the Gospel of John (7:3–10) says that the “brothers” of Jesus invited him to leave Galilee and set out for Judea as the Jewish festival of Passover was approaching, but Jesus refused the invitation and told his “brothers” to attend the feast, following on in secret later. Again, an event only recorded in the Gospel of John (2:12) states that following the miracle of the wine, Jesus, along with his mother, brothers and disciples went to Capernaum and stayed there for a few days. It is almost impossible to prove that from these narrations in the Gospels that Jesus had any biological brothers or sisters.

In Antiquities of the Jews, a book written by the famous Jewish historian Flavius Josephus, it is claimed that Jesus had at least one brother, Jacob. But a narration of Simon bar Cleopas, who is known to have been a cousin of Jesus, and who is said to have died when he was 120 years old, claims that the man Jacob, the so-called brother of Jesus, was stoned to death in 62 CE at the age of 96. According to this statement Jacob must have been born in 34 BC, which proves that it was impossible for him to be Jesus’ biological brother since this date would make Jacob older than Mary, his supposed mother.

It is interesting that when Luke’s gospel portrays the same event as the Gospels of Matthew and Mark the word “brother” is not used at all (4:14–30). When we compare the names mentioned with those of the disciples, we see an interesting connection with the names of the supposed brothers: the names given as the four brothers of Jesus, with the exception of Joseph, are among those on the list of the chosen disciples. In the lists given in the Synoptic gospels, the gospel of Barnabas and in commentaries by Al-Tabari and Ibn Kathir respectively, the names Simon and Jacob are both mentioned twice. Another interesting fact is that Judas Iscariot, who betrayed Jesus, is the one name mentioned by all of them.

The word “brother” is similarly mentioned in two verses of the Qur’an, one of them being To the ‘Ad people (we sent) Hud, one of their own brethren (Hud 11:50), in which it is clear there is no indication of any blood tie, and the other is when the sons of Israel address Mary as “O sister of Aaron!” (Mary 19:28). Scholars have stressed the fact that this is not a reference to a biological sister ; as the Prophet Muhammad, peace be upon him, explained in one of the hadith, “The Israelites used to name their children after their prophets and pious persons who had gone before them” (Muslim, Tirmidhi, Hanbal). Another present-day example supporting this theory is nuns who refer to each other as “sister,” which is, of course, used in the spiritual sense.

So it is probable that those who were referred to as Jesus’ brothers were actually his spiritual brothers or brothers in religion.

Ahmet Cetinkaya is managing editor at Nil Yayınları, Istanbul. He is a Ph.D. candidate in theology and his dissertation is on narrations about Jesus in the hadith literature.

Notes

1. Fath Al-Bari, VI: 470.
2. II. Samuel, 1:26; Amos, 1:11
3. Deuteronomy, 23:7; Nehemiah, 5:7; Jeremiah, 34:9; Kings 2, 10:13–14.
4. Song of Solomon 4:9–12; 5:1.
5. Maurice Bucaille, The Bible, the Qur’an, and Science, NY: Tahrike Tarsile Qur’an, 2003, p. 96.
6. Some say, “maternal uncle’s son” (Ibn Kathir, History II, 68) and “paternal uncle’s son” (Al-Alusi, Tafsir, xvi, 80).
7. See at-Tabari, Tafsir XVI, 64-5; Tarih I, 350; Ibn Kathir, Tafsir III, 113.
8. Eisenman, Robert H.; James the Brother of Jesus, Penguin books, Paperback edition, 1998, p. 320.
9. Barnabas mentions his own name instead of Simon’s. The gospels of Luke and Barnabas mention another person apart from Judas Iscariot. See: Matthew, 10:1–4; Mark, 3:13–19; Luke, 6:12–16; Gospel of Barnabas, 14; At-Tabari, Tafsir, vi, 14 onward.
10. At-Tabari, Tafsir xvi, 77–78; Fahruddin ar-Razi, Tafsir, xv, 327–328.

She stopped in front of a vast puddle. “What do you think? Is it possible?” she asked her reflection in the murky water. “No way,” snapped back the image. “With a bunch of brothers and sisters and cousins donating their hand-me-downs every year you stand no chance.”

“Oh well! Hope springs eternal,” muttered the little girl and avenged the answer by stomping on the cruel “other.”

She hurried up to the school just around the corner. There was no one in sight. She was late again. Teachers’ voices blended from the broken windows. She entered her classroom. The teacher let her take her seat with a reproachful look that set her cheeks on fire instantly. The little girl wondered how her cheeks could burn while her feet were ice cold.

She scanned the class discreetly after she had taken her seat. All she saw was a bunch of freezing kids, a door that would not close, and windows that, like her shoes, welcomed everything in. She tried to think of something funny to lift up her spirit. Alas! Even jokes were scarce in her life. Patience was the only thing she had in abundance to help her survive till the end of the school day.

The little girl took the same path in the opposite direction toward home, lost in her thoughts. She felt very insignificant and the fact that her problem seemed irrelevant to the rest of the world increased her desperation.

* * *

At home Mom heard the little girl bark a terrible cough by the burning stove. She fixed her stare on the little shoes drying nearby, then grabbed the shoes and checked them as she had done several times before, only to confirm that in their desolate state the shoes could not stand one more nail. They were about to fall apart. Now it was Mom’s turn to worry.

“Mom, let me buy her new shoes!” Big Sister saved the day. She was volunteering to buy them from her pocket money, usually spent on stuff for her trousseau. Mom consented to Big Sister’s proposal, despite Grandma’s strong belief that it was past the time for her to get married anyway.

The little heart leapt with joy. “For real? Brand new shoes? Tomorrow?”

* * *

The next day came with a lethargic sun, as much anticipated tomorrows always do. The little girl was anxious.

“Let’s go!” The two sisters walked along the street, the big one squeezing her money, the little one squeezing her heart to keep it in place.

The shoe store struck the little girl with terror. It was unpleasantly cold. The saleswoman snailed around, making things worse. Most unfortunately, there was nothing on the metal grid shelves except for a pair of papa-sized boots and a couple of black slippers. Her little heart sank.

The saleswoman and Big Sister exchanged pleasantries. The saleswoman spoke annoyingly slowly as if chatting for the first time in a very long while. Finally the chitchat was over.

“I would like to buy a new pair of shoes for my sister,” Big Sister said, emphasizing the “new” unnecessarily. She was handling the situation so calmly you would think she was buying her daily bread.

The saleswoman stared at the little girl from head to toe and back, though all she needed to inspect were her feet. “I don’t think I have anything for her,” she said matter-of-factly, ”but let me check to be sure.” She disappeared into the unlit back. The little girl wished the saleswoman might disappear completely rather than come back empty-handed. She could take waiting a lifetime, but facing empty hands would be unbearable.

The saleswoman came back with a box. “What’s her size?” The big sister muttered the number. “A one-size-fits-all size,” translated the little heart. “This pair is one size smaller, but this is the closest I can get.” The saleswoman was obviously paying attention only to Big Sister.

The little girl took the right shoe. She almost swooned at the smell of new leather. She squeezed her foot into the shoe. “It hurts, but don’t show it,” said her little heart. She suddenly turned into Cinderella’s stepsister, ready to cut off her toes if need be. Big Sister, not easily fooled, bent down and felt the curled toes. “No, no, you can’t walk straight with these shoes.” The little girl stepped back, defiant. “You’ll have to cut my feet off to take them off me!” her eyes challenged.

The saleswoman, sensing a storm approaching, made a move to prevent the family crisis. “Why don’t you come on Monday?” she said. “A new shipment will be available then.” The girl watched the saleswoman’s face intently for a wink at Big Sister. Deadly serious, the saleswoman did not even blink. With no other option, the little girl dragged herself out of the store.

The two sisters walked silently on the street, the big one squeezing the money, the little one clenching her fists. Too bad there was no one to punch. The little heart was ice cold, yet a flickering flame of faint hope kept burning in a far corner.

“Who am I kidding?” thought the little girl. “Even if she gets new supplies, who says she will get my size? Besides, in two days there is plenty of time for my sister to change her mind or spend the money on some you-can’t-find-it–elsewhere bedspread. By Monday there is even enough time, God forbid, for some distant relative to materialize from nowhere with a pair of very old, smelly shoes, and that would be a nightmare.”

They entered their small apartment. The little girl went straight to her room and sat on her bed, painfully hearing Big Sister explain to Mom and Grandma why they had returned empty-handed. She heard the door open slowly, but she did not turn to look, knowing that no one else but Grandma could be coming in.

Grandma sat by her side with a frown. In her story-telling voice she spoke:

“Once upon a time, there lived a young man in a very far land. He walked down the streets of his little town looking at his shabby shoes, feeling very unhappy, and wondering why he couldn’t have a new pair of shoes. At that moment he passed by a beggar leaning on an oak tree, his hand stretched out asking for alms. As he looked closely he realized that the beggar had no legs. The young man grew very sad and felt ashamed of himself. ‘Shame on me! This man doesn’t have feet and I am feeling miserable because I don’t have decent shoes.’ He reproached himself and gave thanks to God for his feet.” Smiling and caressing little girl’s hair, Grandma continued, “See, my dear, do not despair. God willing, you will get what you don’t have. Meanwhile be thankful for what you already have. Contentment of the heart is the greatest of treasures.”

The little girl, having understood very swiftly the message of the story could not help but comment, “But Grandma, I want to be grateful for my feet and a pair of new shoes.” Grandma smiled at her and whispered, as if revealing a well-kept secret, “God increases the bounties when we thank him. If you are thankful for your feet, he may grant you a pair of shoes as well. Remember, contentment of the heart is the greatest treasure.” After kissing the little girl on the forehead, she left the room as quietly as she had entered it.

The little girl tried to reason, although her brain was turned upside down. “That seems like good advice. What could I be thankful for?” she asked herself. “Well, I have a wonderful grandmother for a start,” she thought with a smile.

* * *

On Monday afternoon they went back to the store. First, the saleswoman smiled at them, and then she sluggishly disappeared into the back. “Thank goodness this time I was spared the torment of pleasantries,” the little girl thought, relieved.

With a box in her hands and the air of a savior on her face the saleswoman returned. She lifted the lid and handed the right shoe to the little girl. It fit perfectly. Ta da! Boy, would Cinderella be surprised, or should I say jealous! Stepsister or no, this time she got the shoes. Her little heart was overflowing with bliss until Big Sister stepped into the middle of the majestic celebration. Now what?

“The color…,” she said. “Dark red is not a very appropriate color. Only black and brown polishes are available. They’ll soon get muddy.”

“I did my best,” the saleswoman announced in surrender. Little eyes pleaded with Big Sister, the shoebox crushed in an unyielding embrace. With the saleswoman no longer an ally, Big Sister waved the white flag.

They left the store with the new shoes inside the box. The new shoes would look wonderful under her desk tomorrow. The whole school would marvel at them. Her little heart was beating like a crazy bird in a cage. Her prayer had been answered.

Wait a minute! The girl stopped. Remembering what her grandmother had told her, she paused and whispered, “Thank you,” to the One who had given her all bounties.

“I will never forget this day,” the little girl promised.

* * *

But the little girl did forget her promise for many years until the day she witnessed a father trying hard to convince his whining little child that plain shoes are as good as the ones with Pooh Bear printed on them. She once again longed for that sincere thank-you, craving the genuine way it came out of her lips on that memorable day of her life when she got her first ever brand-new shoes.

Mirkena Ozer had her major in Turkish language and literature. She lives in Atlanta, Georgia.