Jesus.. Islam.. Trinity

[setst777]

As-Salāmu ‘alaykum.

I apologise for the long delay.

Wa alaikum assalaam

No problem for the delay. Good to receive your post.

‘While the similarities can not be denied between the verse regarding Adam and that regarding the Messiah, the one regarding Adam, states that God breathed His spirit into Adam. The subtle difference between that verse and the one regarding Messiah, is that Messiah is actually called a spirit from God.’

Yeshua – the Messiah – is not ‘called a spirit from God’; he is given a spirit from God – a ‘rūḥ’: that

‘subtle, knowing, conscious substance of the human being….a wondrous, heavenly matter.’ (Imam al-Ghazali: ‘Iḥyā’ Ulūm al-Dīn’; my emphasis).

Each of us has been given a ‘rūḥ’ from our Lord.

We are always going to have problems when we adopt an atomistic interpretation of the Qur’an; when we consider individual words on their own, with little or no heed to their historical or textual context. We need to be mindful of the principle that different parts of the Qur’an explain each other.

The Qur’an rejects – absolutely – any notion that Yeshua is more than a mere human being.
. . .

Christians also believe that Yeshua was 100% man, and a lowly servant of God while on earth. However, unlike Islam, the Christian Scriptures teach that Yeshua remains 100% that Word of God (John 1:14-18).

Philippians 2:6-8 (NIV)
6 Who, being in very nature God, did not consider equality with God something to be used to his own advantage;7 rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!

I have read your quote Imam al-Ghazali: ‘Iḥyā’ Ulūm al-Dīn’ and the other quote.

I truly believe that words are important to convey what someone is saying, and that God chooses His words carefully to convey a very accurate meaning.

Let us review Allah’s own words again in those two Passages (emphasis mine):

. . . When I have fashioned him and breathed My spirit (‘rūḥī’) into him, bow down before him,’ (Al-Hijr: 29).

. . . the Messiah, Jesus, son of Mary, was nothing more than a messenger of Allāh, His word, directed to Mary, a spirit (‘warūḥun’) from Him.’ (Al-Nisa: 171).

If words mean anything, then I cannot deny the stark contrast between

“breathed My spirit into him”
with
“a spirit from Him.”

Yeshua is called a ‘spirit’ from Him, there can be no denying, despite what your source says.

Regarding the context of the Qur’an, which gives us understanding of the meanings of words used, we see no explanation as to why Yeshua is so unique from all other prophets.

The context of the Qur’an does not explain the reason, purpose, or function as to why Yeshua is the only prophet ever:

• Called “Messiah”
• Virgin Born
• Sinless
• Raised alive bodily into heaven to be with God

The Qur’an is silent on the meaning and purpose for such seemingly very important properties that God bestowed on Yeshua.

For instance:
What was the reason or significance for Yeshua being virgin born or sinless?

What is the significance of the unique term “Messiah” given to Yeshua?

The Qur'an gives no explanation for these unique attributes given to him by Allah.

In like manner, the Qur’an gives no explanation why Yeshua is called:

• A Word from God
• A Spirit from God

Continued

 

[setst777]

You reference the following verses from sūrah ‘Al‘Imran’:

‘The angels called out to him, while he stood praying in the sanctuary, “Allāh gives you news of John, confirming a word from Allāh (‘bikalimatin mina l-lahi’). He will be noble and chaste, a prophet, one of the righteous.”’ (39).

And:

‘The angels said, ‘Mary, Allāh gives you news of a word from Him (‘bikalimatin min'hu’), whose name will be the Messiah, Jesus, son of Mary, who will be held in honour in this world and the next, who will be one of those brought near to God.’ (45).

And then write that we:

‘.. see similar language between (them), but also a striking difference that seems to suggest a different meaning and purpose. The similarities are obvious, but the differences in language are puzzling.

Considering that these verses are so close to each other, I offer you a possible explanation for the difference in words used.

‘Could it be that John's mission or purpose is to confirm a word from Allah?........(the) ‘Messiah, whom John was to point to and proclaim as Messiah, thus confirming that word from Allah.’

This is an interesting notion. Here’s what Shaykh Seyyed Hossein Nasr has to say about it:

‘Confirming a word from God is understood to mean that John will confirm Jesus son of Mary, who is described as a Word from Him in v. 45.’

The Shaykh lists the following supporters of this interpretation: Abū Manṣūr Muḥammad ibn Muḥammad al-Māturīdī (in his ‘Taʾwīlāt ahl al-sunnah’); Fakhr al-Dīn al-Rāzī (in his ‘al-Tafsīr al-kabīr’); and Muḥammad ibn Jarīr al-Ṭabarī (in his ‘Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān’).

The Shaykh goes on:
‘To “confirm” means to affirm the truth of something or someone; it is used in many verses to describe the Quran itself as a confirmation of previous revelations (e.g., 2:41; 3:4; 5:48).’ ‘’The Study Quran: A New Translation and Commentary’).

If al-Māturīdī, al-Rāzī and al-Ṭabarī (and your good self, of course!) are correct, then John was meant to ‘affirm the truth of’ Yeshua; arguably, the principal purpose of John’s life; but the Qur’an says nothing at all about how – if ever – this was done. Interpreters and commentators of the Qur’an are obliged to seek other sources; most notably, the Gospels. The Qur’anic narrative – as they interpret it – is incomplete. It hovers in the air.

For sure, you have big-hitters on your side. However, I am content to disagree; believing that Al‘Imran: 39 speaks only of John. Here’s why:

John’s conception will be the confirmation of Allāh (subḥānahu ūta'āla)’s promise (His word) to Zachariah and his wife; that they shall have a child, in spite of their old age and physical state.

John was ‘noble’; meaning one who is learned, devout, generous, reverent of his Lord.

He was ‘chaste’; meaning one who abstains from illicit sexual relations (whether out of marriage or in).

He was one of the righteous:

‘While he was still a boy, We granted him wisdom, tenderness from Us, and purity. He was devout, kind to his parents, not domineering or rebellious. Peace was on him the day he was born, the day he died, and it will be on him the day he is raised to life again.’ (Maryam: 12-15)

John was tender towards others, a mercy from his Lord; dutiful towards his parents, being neither arrogant nor disobedient (to his Lord or to them). So honourable was his character that each of the three stages of his life – his birth, his death and his resurrection – are (or shall be, in the case of his resurrection) marked with a blessing of ‘Peace’ from his Lord.

He was a prophet:

‘We gave him (Abraham) Isaac and Jacob, each of whom We guided, as We had guided Noah before, and among his descendants were David, Solomon, Job, Joseph, Moses, and Aaron – in this way We reward those who do good – Zachariah, John, Jesus, and Elijah – every one of them was righteous.’ (Al-An‘am: 84-85).

Once we have applied the principle that different parts of the Qur’an explain each other we discover that the narrative of John is complete. It provides all we need in order to know him; to see that he is a worthy exemplar.

John’s narrative parallels Yeshua’s, of course; but with one important omission:

John’s narrative does not contain the word ‘Messiah’.

If verse 39 is truly about Yeshua, then why does it not read: “Allāh gives you news of John, confirming the Messiah…………………..’; after all, Yeshua is identified as such in verse 45?

Allāh (subḥānahu ūta'āla) knows best!

Blessings.

Niblo, thank you for the excellent research and reply.

Let us look at that Passage again from sūrah ‘Al‘Imran’ 3:39, {emphasis mine}.

‘The angels called out to him, while he stood praying in the sanctuary, “Allāh gives you news of John, confirming a word from Allāh (‘bikalimatin mina l-lahi’). He will be noble and chaste, a prophet, one of the righteous.”' sūrah ‘Al‘Imran’ 3:39

Your source lists some rather very exemplar characteristics for John and his birth.

• John’s birth was a miracle from God
• John was a prophet of God
• John was noble, chaste, righteous, wise, tender, pure, devout, kind
• God’s peace was upon John from birth until his death.

The one key question that remains regarding John, which is the same question regarding Yeshua, is the following:

How did John function as a prophet for Allah?

Just as the The Qur’an is silent on the meaning and purpose for such seemingly very important and miraculous properties that God bestowed on Yeshua, we see the same silence regarding John.

John was a prophet, but the Qur’an is silent on John’s function as a prophet, except possibly for sūrah ‘Al‘Imran’ 3:39.

Likewise, John had many very noble characteristics that certainly stand out as a cut above many other prophets.

Yet, despite John’s many important properties as a prophet of God, the Qur’an is silent as to John’s function or purpose for Allah, just as the Qur’an is silent about the function for the many miraculous qualities of Yeshua.

So, although context is important, the Qur’an does not give us the context. No clear explanation is given for John’s function as a prophet. The only possible function given in the Qur’an is sūrah ‘Al‘Imran’ 3:39. John was likely to function as a prophet confirming Messiah as a word from Allah.

This understanding is not meant to align my Christian view of John onto Sūrah ‘Al‘Imran’ 3:39, but I also cannot deny the obvious similarity of function for John as a prophet expressed in sūrah ‘Al‘Imran’ 3:39 with that of the Christian Scripture explanation of John. And I do like to see similarities since the Qur'an does teach us that the Book of the Jews and the Christians are also Allah's words.

Blessings to you, Niblo

 

[tampasteve]

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[Niblo]

@setst777

I guess the above puts paid to our conversation.

Many thanks for your time.

Blessings.