Bismika Alllahuma

Столетия конфронтации с западом Кристиан последовали за к период интенсивного missionary, котор деятельность, который все еще продолжается в некоторых зонах исламского мира в новых формах, создавала среди некоторых современных Muslims отвращение not only к христианству но, в случае некоторых из модернизированных типов, даже к исламскому зачатию Christ и Mary. In response to завоевательное нападение сделанное на мусульманстве настолько много источников Кристиан во время прошлых, одних модернизированных Muslims попытайтесь забыть или нажать в предпосылку ясные преподавательства мусульманства относительно христианства. Были even more весьма реакции среди Muslims индейца subcontinent. В результате, они создавали Christology в некоторых четвертях that is, для того чтобы сказать самое меньший, вполне извлекли от традиционных исламских преподавательств на вопросе.

В этом скоро exposition оно не не с такими недавними реакциями а с традиционными исламскими преподавательствами относительно Иесус что мы будем относиться. Оно могло показаться неубедительно к одним христианкам что мусульманство устанавливает такое внимание на роли Иесус, но понять полную перспективу мусульманства это внимание значения. Сверх того, в secularised мир сегодня, котор он могло быть духовного комфорта для христианок, besieged въедливой атмосферой которой seeks для того чтобы съесть прочь очень sinews и косточки вероисповедания, осуществляют что миллионы Muslims на земле носят заверителя к божественному началу христианства и revere свой основатель, XOT4 естественно в по-разному перспективе.

Мусульманство не признавает идею вочеловечения или сыновнего отношения. В своей перспективе, Иесус сынок Mary, ibn Maryam Isa `, было главным пророком и духовным полюсом всей традиции Abrahamic, но не Бог-человеком или сынком бога. Однако, его нерукотворное рожденио от виргинской мати, в действительности refer to в Qur'? n как женщина выбранная прежде всего другим женщинам мира, точно упомянут. Так факт что он был `дух бога' (ruhallah). Его специальная функция как bringer духовной дороги rather than вероисповедный закон также основные к исламским преподавательствам. Qur'? n, однако, не принимает что он был распян, но заявляет что он был принят сразу к раю. 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.