Bismika Alllahuma

기독교 서쪽을 가진 대치의 세기는의 기간까지 기독교에 그러나 창조한 새로운 모양에 있는 이슬람교 세계의 특정 지구에서 아직도 계속하는, 강렬한 선교사 그리스도와 메리의 이슬람교 개념작용에 조차, 어떤의 근대화한 종류의 경우에, 활동이 몇몇 현대 이슬람교도 중 넌더리를 뿐만 아니라 따랐다. 과거, 특정 근대화된 이슬람교도 동안에 이렇게 많은 기독교 근원에 의해 이슬람교에 한 호전적인 공격에 응하여 배경으로 기독교에 관하여 이슬람교의 명확한 가르침을 잊거나 미는 것을 시도했다. 인도 아대륙의 이슬람교도 중 훨씬 극단적인 반응이 계속 있다. 그 결과로, 그들은 특정 내무반에 있는 다시 말하면 가장적은을 밝히기 위하여 Christology를 창조했다, 주제에 전통적인 이슬람교 가르침에서 완전하게 제거해.

이 짧은 폭발에서 그것은 그런 최근 반응이로 아닙니다 아니라 예수에 관하여 전통적인 이슬람교 가르침으로 우리가 염려할 이다. 그것은 이슬람교가 예수의 역할에 그런 주문한다, 그러나 이슬람교의 총 원근법 이해하기 위하여 이 강조가 의미의 다는 것을 특정 기독교인에게 납득시킬 수 없는 것처럼 보일지도 모르다. 더욱, 오늘의 세속화한 세계에서 그것은 지구에 이슬람교도의 수백만이 기독교의 신 근원에 증인을 품고 그것의 창시자를 존경한ㄴ다는 것을 깨닫기 위하여 종교의 바로 힘줄 그리고 뼈를 멀리 먹는 것을 노력하는 부식성 대기권에 의해 포위된 기독교인을 위한 영적인 안락의 자연적으로 다른 시각으로 본 견해에서, 일지도 모르다.

이슬람교는 화신 자식 관계의 아이디어를 받아들이지 않는다. 그것의 원근법에서는, 예수는 메리의 아들, `Isa ibn Maryam, Abrahamic 전체 전통의 중요한 예언자 및 영적인 극, 그러나 신의 신 남자 또는 아들 아닙니다이었다. 역시, 처녀 어머니, 누구에게서 그의 신기한 출생은 Qur에서 실제로' 언급하는가? 특히 선택된 여자로 n는 세계의 다른 여자이라고, 명백하게 언급된다. 그가 `신의 정신'이었다 는 사실은 이렇게 이다 (ruhallah). 영적인 방법의 bringer로 그의 특수 함수 보다는 오히려 종교적인 법률은 또한 이슬람교 가르침에 기본적이다. Qur'? n는, 그러나, 그가 십자가에 못박혔다는 것을 받아들이지 않으며, 그러나 그가 천국에 직접적으로 데려갔다는 것을 주장한다. This is the one irreducible ‘fact’ separating Christianity and Islam, a fact which is in reality placed there providentially to prevent a mingling of the two religions. All the other doctrines, such as the question of the nature of Christ or the Trinity, can be understood metaphysically in such a way as to harmonise the two perspectives. The question of the death of Jesus is, however, the ‘fact’ that resists any interpretation which would be common to the Christian and Islamic views of the event. It could be said that this event was greater than any single description of it. In any case the meaning of the crucifixion and the idea of redemption it signifies are perhaps the most difficult of all aspects of Christianity for an ordinary Muslim to grasp.

The Prophet of Islam held Christians in special esteem and emphasised the function of Christ within Islam by referring to Christ’s second coming at the end of the world. Islamic eschatology, therefore, although not identical with the Christian, is related to the same central figure of Jesus. Through the eschatological role assigned to Jesus in Islam as well as the many references to him and the Virgin Mary in the Qur’?n, Jesus plays a role in the daily religious consciousness of Muslims equal to that of Abraham and following, of course, the role of the Prophet. Moreover, in Islamic esotericism he plays a major function to which the many writings of Sufis such as Ibn ‘Arabi, Rumi and Hafiz attest.

If the Qur’?nic description of Jesus is closely analysed, it will reveal Jesus as possessing three aspects, pertaining to the past, the present and the future, and corresponding respectively to his function of preserving the Torah, celebrating and perpetuating the Eucharist and announcing the coming of the Prophet of Islam. The Muslims interpret the perikletos (meaning “The Illustrious”) as parakletos (The Praised), which corresponds to one of the names of the Prophet of Islam, Ahmad (from the root h-m-d meaning “praise”). The Qur’an states:

‘And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One (Ahmad)’ (LXI, 6)

For Muslims it is inconceivable that such a major religious manifestation as Islam should have been passed in silence by Christ, and they see in his announcement of the reign of the Paraclete a reference to the coming of Islam. His function in the future is in fact, as stated in the above Qur’?nic verse, to announce the coming of the Prophet of Islam and of course also to bring the present human cycle to its end.

In the traditional Islamic religious consciousness, Jesus joins with Moses and Abraham to represent the ternary aspect of the monotheistic tradition whose summation is to be found in the Prophet of Islam. In this perspective, Abraham represents faith, Moses law and Christ the spiritual way. The Prophet of Islam as the final Prophet, ‘the seal of prophecy’, is the synthesis of all these aspects. Also in the same way that the Prophet is the ’seal of prophecy’ Christ is considered by most Sufis as the ’seal of sanctity’ in the Abrahamic tradition. There is in fact a special type of ‘Christic wisdom’ (hikmah ‘isawiyyah) within Islam, consisting of elements of inwardness, anteriority and a kind of Divine elixir or nectar which can be seen in certain forms of Sufism. Moreover, this wisdom as well as the spiritual personality of Jesus are closely related to the Virgin, and the Qur’?n refers to the two as a single reality. It states, for instance,

‘And We (Allah) made the Son of Mary and his mother to be a (miraculous) sign’ (XXVI, 50)

Despite differences which exist, and which in fact must exist if each religion is to preserve its own spiritual genius and authenticity, the Islamic conception of Jesus provides a firm basis for an understanding of Christianity by Muslims if they only refrain from reacting to the intimidations caused by modern attacks against Islam and return to a close study of their own traditional sources. But this conception can also aid Christians to grasp better what Islam really means to those who breathe within the universe it has brought into being. Perhaps the Islamic conception of Christ can serve as a basis for a better understanding of Islam on behalf of Christianity. It could enable Christians to realise that the sun of their spiritual world which they so love is also a shining star in the firmament of another world and plays an important role in the religious and spiritual economy of another human collectivity.

This article was taken from its online version and edited accordingly.