Jesus Page 17

In Islamic theology ‘‘Muslims do not worship Jesus, who is known as Isa in Arabic, nor do they consider him divine, but they do believe that he was a prophet or messenger of God and he is called the Messiah in the Qu’ran [...] Islam insists that neither Jesus nor Mohammed brought a new religion. Both sough to call people back to what might be called "Abrahamic faith." This is precisely what we find emphasized in the book of James [...] Since Muslims reject all of the Pauline affirmations about Jesus, and thus the central claims of orthodox Christianity, the gulf between Islam and Christianity on Jesus is a wide one.’’ — Professor James D. Tabor in his book The Jesus Dynasty [75] Jesus is described by various means in the Quran. The most common reference to Jesus occurs in the form of "Ibn Maryam" (son of Mary), sometimes preceded with another title. Jesus is also recognized as a prophet (nabī) and messenger (rasūl) of God. The terms wadjih ("worthy of esteem in this world and the next"), mubārak ("blessed", or "a source of benefit for others"), `abd-Allāh (servant of God) are all used in the Quran in reference to Jesus.[74] Islam sees Jesus as no more than a human being, sent as a prophet and messenger to the Israelites only, without any share in divinity.[76] It rejects the notion that he is God or the begotten Son of God and according to theologians, such beliefs constitute shirk, or the association of partners with God (polytheism), and thereby a rejection of God's divine oneness (tawhid) as the sole unpardonable sin.[77] The Christian doctrine of the Trinity is traditionally rejected by most Muslims, the origins of which are believed to be a consequence of human interpolation of God's revelation. Jesus is understood to have preached that salvation came through submission to God's will and worshipping God alone. Thus, he is considered to have been a Muslim by the definition of the term (i.e., one who submits to God's will), as were all other prophets that preceded him.[78] A comprehensive verse states: O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. — Quran sura 4 (An-Nisa), ayah 171[79] Another frequent title of Jesus mentioned is al-Masīḥ, which translates to "the Messiah" as well as Christ. Although the Quran is silent on its significance,[80] scholars disagree with the Christian concepts of the term, and lean towards a Jewish understanding. Muslim exegetes explain the use of the word masīh in the Quran as referring to Jesus' status as the one anointed by means of blessings and honors; or as the one who helped cure the sick, by anointing the eyes of the blind, for example.[74] Furthermore, Jesus also holds a description from God as both a word and a spirit. Quranic verses assert that he is a Word from God, which is interpreted as a reference to the creating Word uttered at the moment of his conception, and identified as "Be".[81] Jesus is thus God's Word in a causal sense as his existence came through it, rather than being a manifestation of the Word itself, and hence differing from the Christian idea of the Logos.[82] The interpretation behind Jesus as a spirit from God, is occasionally seen as a human soul.[82] Some Muslim scholars see the spirit as the archangel Gabriel, but majority consider the spirit to be Jesus himself.[83] Similitude with Adam The Quran emphasises the creationism of Jesus, through his similitude with Adam in regards to the absence of divine intervention. Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was. — Quran sura 3 (Ali 'Imran), ayah 59[84] Islamic exegesis extrapolates a logical inconsistency behind the Christian argument from the verse, as such implications would have ascribed divinity to Adam who is understood as no more than a creation.[80][85] Adam was also likewise both created through the Word of God and described as a spirit from him upon his formation.[82] The equation between Jesus and Adam is also depicted through scripture numerically, both of whom are referred to by name 25 times each.[86] Precursor to Muhammad The tree shown right depicts lineage. Muslims believe that Jesus was a precursor to Muhammad, and that he announced the latter's coming. They base this on a verse of the Quran wherein Jesus speaks of a messenger to appear after him named Ahmad.[87][citation needed] Islam associates Ahmad with Muhammad, both words deriving from the h-m-d triconsonantal root which refers to praiseworthiness. Muslims also assert that evidence of Jesus' pronouncement is present in the New Testament, citing the mention of the Paraclete whose coming is foretold in the Gospel of John.[88][citation needed] Muslim theology states Jesus had predicted another Prophet succeeding him according to this message in the Qur'an which mentions: And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with clear signs, they said, "this is evident sorcery!" — Sura 61:6[citation needed] (Ahmad is an Arabic name from the same triconsonantal root Ḥ-M-D = [ح - م - د].) Muslim commentators claim that the original Greek word used was periklutos, meaning famed, illustrious, or praiseworthy—rendered in Arabic as Ahmad; and that this was replaced by Christians with parakletos.[74][89] Islamic scholars debate whether this traditional understanding is supported by the text of the Quran. Responding to Ibn Ishaq's biography of Muhammad, the Sirat Rasul Allah, Islamic scholar Alfred Guillaume wrote: Coming back to the term "Ahmad", Muslims have suggested that Ahmad is the translation of periklutos, celebrated or the Praised One, which is a corruption of parakletos, the Paraclete of John XIV, XV and XVI.[90]