Isa al-Masih (Jesus Christ): Difference between revisions
[checked revision] | [checked revision] |
m (Fixed some typos.) |
(→The Conception of Isa: Have added a section on the loss of theological meaning of 'the messiah' from the bible to the Quran, citing the academic works of Mark Durie and Nicolai Sinai - highlighting it's difference to the Christian Jesus.) |
||
Line 16: | Line 16: | ||
(And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how `Isa was conceived.}} | (And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how `Isa was conceived.}} | ||
== The Messiah (al-Masīḥ) == | |||
The term "al-Masīḥ" in the Qurʾan, referring to ʿĪsā (Jesus), presents an intriguing case of linguistic and theological borrowing from the Biblical tradition into the Islamic text. As Durie 2018 shows, while '''al-Masīḥ''' as a phonological form has Biblical origins, its Qurʾanic usage does not carry the theological weight or implications it holds in the Biblical tradition. The incorporation of this term into the Qurʾan illustrates a borrowing process that involves the adaptation of a superficial feature stripping away its original theological significance from one religious tradition into another, serving a different theological function simply as a 'fossilized title' in its new context.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 6.2 Christology (p. 315 - 325)''. Lexington Books. 2018.</ref> | |||
=== Messiah in the Bible and Biblical Theology === | |||
In the Hebrew Bible, the term '''māshiaḥ''' (Greek: '''messías''' or '''christós''') carries rich narrative, ritual, and theological connotations. It means "anointed one" and is applied to kings of Israel, signifying their consecration and divine favor through anointing with oil. This practice is seen in the anointing of Saul (1 Samuel 10:1)<ref>[https://www.biblegateway.com/passage/?search=1%20Samuel%2010&version=ESV ''1 Samuel 10.''] Saul Anointed King. English Standard Version. Biblegateway.com</ref> and David (1 Samuel 16:13).<ref>[https://www.biblegateway.com/passage/?search=1%20Samuel%2016%3A1-13&version=NIV ''1 Samuel 16:1-13.''] Samuel Anoints David. English Standard Version. Biblegateway.com</ref> Anointing was not limited to kings but extended to priests<ref>''[https://www.biblegateway.com/passage/?search=Exodus%2028%3A41&version=NIV Exodus 28:41.]'' Other Priestly Garments. English Standard Version. Biblegateway.com</ref> and sacred objects,<ref>[https://www.biblegateway.com/passage/?search=Exodus%2029%3A36&version=NIV ''Exodus 29:36.''] Other Priestly Garments. English Standard Version. Biblegateway.com</ref> indicating dedication to God. | |||
The term '''māshiaḥ''' thus encompasses themes of kingship, divine favor, protection, and covenant, especially highlighted in God's promise to David of an eternal dynasty (2 Samuel 7:12-16).<ref>[https://www.biblegateway.com/passage/?search=2%20Samuel%207%3A12-16&version=NIV ''2 Samuel 7:12-16.''] Samuel Anoints David. English Standard Version. Biblegateway.com</ref> In the Septuagint, the Greek translation of the Hebrew Bible, '''māshiaḥ''' is translated as '''christós'''. In the New Testament, '''christós''' (or '''messías''') is used as a title for Jesus, central to the proclamation of his identity and role as the fulfillment of Messianic prophecies, thus embedding Jesus deeply in the Messianic traditions of Israel. | |||
The borrowing is more likely from Syriac '''məšîḥ''', a regular passive participle of the root '''m-š-ḥ''' ("anoint"), used in Syriac Christian texts not only for Jesus but for other anointed Biblical figures as well.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 6.2 Christology (p. 321)''. Lexington Books. 2018.</ref> | |||
=== Masīḥ in the Qurʾan === | |||
The Qurʾan refers to ʿĪsā as '''al-Masīḥ''' in six passages (Q3:45; Q4:157, 171–172; Q5:17, 72, 75; Q9:30-31). In these instances, '''al-Masīḥ''' is presented as part of Jesus' full name without any explicit theological or narrative context that would link it to its Biblical meanings. The term appears in the structure: laqab (descriptive epithet) + ism (personal name) + nasab (ancestry): al-Masīḥ ʿĪsā ibn Maryam.<ref>Ibid. pp 320.</ref> | |||
The Qurʾan does not provide any context that would suggest a meaning for '''al-Masīḥ''' beyond it being a title for ʿĪsā. There are no implications of kingship or divine favor, nor is there any association with the rich Messianic traditions found in the Bible. This absence of context suggests that the term was borrowed as a phonological form—a title stripped of its original Biblical meanings. | |||
This has led to various speculative interpretations by Muslim exegetes, often attempting to connect the term to Arabic roots in creative ways. However, these interpretations do not align with the original Biblical meanings.<ref>Ibid. pp 321-322.</ref> | |||
Nicolai Sinai similarly notes: | |||
{{Quote|<i>al-masīḥ Entry {{!}} Christ Further vocabulary discussed: masaḥa intr. bi- {{!}} to wipe s.th. </i> | |||
Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 621-622). 2023. Princeton University Press.|Al-masīḥ is a conventional Qur’anic epithet for Jesus, whose full Qur’anic name three verses give as al-masīḥu ʿīsā bnu maryama, “al-masīḥ Jesus, the son of Mary” (Q 3:45, 4:157.171), but who is also referred to simply as al-masīḥ, as in Q 4:172 or 9:30.6 Al-masīḥ obviously reflects the Syriac title mshīḥā, “the Messiah, the anointed one,” which renders Greek christos (CQ 24–25; FVQ 265–266). Within the morphological structure of Arabic, masīḥ is formed like a regular passive verbal adjective, such as qatīl, “killed,” with the corresponding first-form verb presumably being masaḥa bi-, “to wipe s.th.” (Q 4:43, 5:6, 38:33).<sup>7</sup> | |||
Despite its potential semantic analysability, however, the expression al-masīḥ appears to be little more than a fossilised title in the Qur’an that does not convey any properly messianic expectations of the sort that imbue the New Testament title christos (Robinson 2003b, 12–13; Durie 2018, 157–164; see also QP 310–311). The fact that al-masīḥ can be followed by the matronymic “son of Mary” without an intervening “Jesus” (see Q 5:17.72.75) further heightens the impression that it behaves largely like an alternative proper name for Jesus; although al-masīḥ may formally be described as a laqab or “descriptive epithet,” which “would normally have a recognizable meaning” (Durie 2018, 161), there is no clear Qur’anic evidence to confirm that the Qur’an’s addressees did in fact connect the title al-masīḥ with the verb masaḥa, “to wipe,” which is only employed in the context of regulating the ablutions to be performed before prayer (Q 4:43, 5:6). Translationally, this state of affairs is best conveyed by rendering al-masīḥ as “Christ” rather than as “the Messiah” or “the anointed one,” seeing that in ordinary English usage “Christ” has come to function as a semantically opaque quasi-surname of Jesus (thus also Stewart 2021, 54–56). | |||
The epithet al-masīḥ entered Arabic prior to the Qur’an: it is reported that ʿabd al-masīḥ, “servant of Christ,” was a pre-Islamic proper name (KU 130). This is confirmed by a Nabataeo-Arabic inscription from the region around Najrān (Robin et al. 2014, 1125). Moreover, the title ms1ḥ, “Messiah,” features in Epigraphic South Arabian inscriptions by the Christian king Abraha (Sima 2004, 25; Robin 2015a, 153–154, 164, 169).}} | |||
==No More Than a Messenger== | ==No More Than a Messenger== |
Latest revision as of 19:12, 14 July 2024
![]() | This article or section is being renovated. Lead = 2 / 4
Structure = 2 / 4
Content = 2 / 4
Language = 4 / 4
References = 3 / 4
|
In orthodox Islam, Isa al-Masih (عيسى المسيح usually translated as Jesus Christ) is believed to be a prophet, second in rank to Muhammad, and not the son of God. Indeed, associating divinity with Jesus is decried as blasphemy in the Qur'an time and again. The Qur'an, though, does have its own Christological vision of Jesus' mission on earth and his incarnation in the virgin Mary. Islamic holy literature including the Qur'an also carries over many fantastic tales of the doings of Jesus from apocryphal literature.
The Conception of Isa
The Qur'anic verses 21:91 and 66:12 in conjunction with the tafsirs, tell us the angel Jibreel (جبريل Gabriel) was sent to breathe Allah's spirit into Maryam's (Mary's) vagina in order to conceive Jesus.
(And Maryam, the daughter of `Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality,
[فَنَفَخْنَا فِيهِ مِن رُّوحِنَا]
(And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how `Isa was conceived.The Messiah (al-Masīḥ)
The term "al-Masīḥ" in the Qurʾan, referring to ʿĪsā (Jesus), presents an intriguing case of linguistic and theological borrowing from the Biblical tradition into the Islamic text. As Durie 2018 shows, while al-Masīḥ as a phonological form has Biblical origins, its Qurʾanic usage does not carry the theological weight or implications it holds in the Biblical tradition. The incorporation of this term into the Qurʾan illustrates a borrowing process that involves the adaptation of a superficial feature stripping away its original theological significance from one religious tradition into another, serving a different theological function simply as a 'fossilized title' in its new context.[1]
Messiah in the Bible and Biblical Theology
In the Hebrew Bible, the term māshiaḥ (Greek: messías or christós) carries rich narrative, ritual, and theological connotations. It means "anointed one" and is applied to kings of Israel, signifying their consecration and divine favor through anointing with oil. This practice is seen in the anointing of Saul (1 Samuel 10:1)[2] and David (1 Samuel 16:13).[3] Anointing was not limited to kings but extended to priests[4] and sacred objects,[5] indicating dedication to God.
The term māshiaḥ thus encompasses themes of kingship, divine favor, protection, and covenant, especially highlighted in God's promise to David of an eternal dynasty (2 Samuel 7:12-16).[6] In the Septuagint, the Greek translation of the Hebrew Bible, māshiaḥ is translated as christós. In the New Testament, christós (or messías) is used as a title for Jesus, central to the proclamation of his identity and role as the fulfillment of Messianic prophecies, thus embedding Jesus deeply in the Messianic traditions of Israel.
The borrowing is more likely from Syriac məšîḥ, a regular passive participle of the root m-š-ḥ ("anoint"), used in Syriac Christian texts not only for Jesus but for other anointed Biblical figures as well.[7]
Masīḥ in the Qurʾan
The Qurʾan refers to ʿĪsā as al-Masīḥ in six passages (Q3:45; Q4:157, 171–172; Q5:17, 72, 75; Q9:30-31). In these instances, al-Masīḥ is presented as part of Jesus' full name without any explicit theological or narrative context that would link it to its Biblical meanings. The term appears in the structure: laqab (descriptive epithet) + ism (personal name) + nasab (ancestry): al-Masīḥ ʿĪsā ibn Maryam.[8]
The Qurʾan does not provide any context that would suggest a meaning for al-Masīḥ beyond it being a title for ʿĪsā. There are no implications of kingship or divine favor, nor is there any association with the rich Messianic traditions found in the Bible. This absence of context suggests that the term was borrowed as a phonological form—a title stripped of its original Biblical meanings.
This has led to various speculative interpretations by Muslim exegetes, often attempting to connect the term to Arabic roots in creative ways. However, these interpretations do not align with the original Biblical meanings.[9]
Nicolai Sinai similarly notes:
Despite its potential semantic analysability, however, the expression al-masīḥ appears to be little more than a fossilised title in the Qur’an that does not convey any properly messianic expectations of the sort that imbue the New Testament title christos (Robinson 2003b, 12–13; Durie 2018, 157–164; see also QP 310–311). The fact that al-masīḥ can be followed by the matronymic “son of Mary” without an intervening “Jesus” (see Q 5:17.72.75) further heightens the impression that it behaves largely like an alternative proper name for Jesus; although al-masīḥ may formally be described as a laqab or “descriptive epithet,” which “would normally have a recognizable meaning” (Durie 2018, 161), there is no clear Qur’anic evidence to confirm that the Qur’an’s addressees did in fact connect the title al-masīḥ with the verb masaḥa, “to wipe,” which is only employed in the context of regulating the ablutions to be performed before prayer (Q 4:43, 5:6). Translationally, this state of affairs is best conveyed by rendering al-masīḥ as “Christ” rather than as “the Messiah” or “the anointed one,” seeing that in ordinary English usage “Christ” has come to function as a semantically opaque quasi-surname of Jesus (thus also Stewart 2021, 54–56).
The epithet al-masīḥ entered Arabic prior to the Qur’an: it is reported that ʿabd al-masīḥ, “servant of Christ,” was a pre-Islamic proper name (KU 130). This is confirmed by a Nabataeo-Arabic inscription from the region around Najrān (Robin et al. 2014, 1125). Moreover, the title ms1ḥ, “Messiah,” features in Epigraphic South Arabian inscriptions by the Christian king Abraha (Sima 2004, 25; Robin 2015a, 153–154, 164, 169).No More Than a Messenger
The Qur'an designates Jesus as a "rasul" (رسول) "messenger" or "apostle", putting him on the same level as the prophet Muhammad in this regard. This is, in effect, an attack on the trinitarian, god-unity conception of him in orthodox Christianity, which is underscored by how he is placed together with the other "messengers".
Who was Given the Injil
The Qur'an talks of the Injil (إنجيل) referring to the New Testament of the Bible (usually the four Gospels) as being given to Jesus, rather than being written by his followers. The Qur'an also treats this as one book instead of many (and not as the general "good news" of Jesus' incarnation, death, and resurrections as the word is used in Christian literature):
The Crucifixion of Isa
Islam's portrayal of the crucifixion of Jesus differs vastly from the mainstream Christian view and approaches the Gnostic view. According to Islamic theology, Jesus was never crucified. It was merely a deception by Allah who made it appear that he was. This conception of Jesus' crucifixion curiously borrows elements from the docetist heresy (in Greek Δοκηταί Dokētaí , from the word δοκεῖν/δόκησις dokeĩn "to seem", dókēsis "apparition, phantom), a heresy which otherwise is the total opposite of the Islamic christology: in this conception, Jesus was a totally unearthly, divine being, without even a human body. Knowledge of its doctrines in the present day are based on several apocryphal works which have been discovered, particularly from the Nag Hammadi cache of gnostic Christian texts.
The dates of authorship for these writings show the relative lateness of the doctrine. All of The canonical Christian scriptures were authored during the 1st century A.D. The Coptic Apocalypse of Peter and the Second Treatise of the Great Seth were authored during the 3rd century A.D.[10][11] Meanwhile, according the traditional Muslim chronology, the Qur'an was revealed between 610-632 AD; its initial compilation was in 633 AD; and a "revisionary committee" preserved a standardized version sometime between 644-656 AD. Possible modern findings allow for an even earlier date of composition, but no estimate puts any Qur'anic material as in existence before the 5th century.
Quran
Gnostic Writings
But I, when I had looked, said, "Lord, no one is looking at you. Let us flee this place." But he said to me, "I have told you, 'Leave the blind alone!' And notice how they do not know what they are saying. For the son of their glory, instead of my servant, they have put to shame."
And I saw someone about to approach us who looked like him, even him who was laughing about the cross, and he was <filled> with a pure spirit, and he (was) the Savior...And he said to me, "Be strong! For you are the one to whom these mysteries have been given, to know through revelation that he whom they have crucified is first-born, and the home of demons, and the clay vessel in which they dwell...But he who stands near him is the living Savior...Canonical Christian Scriptures
The doctrine of Jesus' escape from the crucifixion starkly contrasts with all of the writings of Paul the apostle, as well as the canonical gospels, which along with the testimony of some Roman historians such as Tacitus and Josephus constitute our earliest testimony on the life of Jesus. The aforementioned Roman historians agree with the gospels that Jesus was executed by the Roman state, and modern historians tend to rate the reality of the crucifixion as the single most certainly true aspect of the gospels.
Gospels
Acts of the Apostles
The Return of Isa
Muslim apocalyptic literature says that Jesus will return as a Muslim and will break the cross (destroy Christianity), kill swine (This may be a reference to the destruction of the Jews, as the Qur'an says Jews were once turned into apes and pigs[12]), and advance the cause of Islam. He will also abolish the jizyah, which will leave Jews and Christians with only two options, to convert to Islam or face execution and enslavement. Verse 9:29 calls for the subduing of Jews and Christians.
Quran
Hadith
Islam carries over its apocalyptic tradition from Christianity. As such the hadith teaches that Jesus will come back to fight for Islam.
As in Christian apocalyptic literature, on judgment day Jesus will judge the people by the words of the Qur'an.
It is further worth noting that the life and purpose of Jesus as outlined in the Islamic scriptures differs a great deal from the narrative presented regarding Jesus in Christian scriptures.
See Also
- Jesus - A hub page that leads to other articles related to Jesus
External Links
- Dr. Mark Durie - Isa, the Muslim Jesus
- Derik Adams - The Confusion of Islam regarding the Crucifixion of Jesus Christ
- islamwhattheydonttellyou164 - Jesus as Isa: The Honest Truth - YouTube Video
References
- ↑ Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 6.2 Christology (p. 315 - 325). Lexington Books. 2018.
- ↑ 1 Samuel 10. Saul Anointed King. English Standard Version. Biblegateway.com
- ↑ 1 Samuel 16:1-13. Samuel Anoints David. English Standard Version. Biblegateway.com
- ↑ Exodus 28:41. Other Priestly Garments. English Standard Version. Biblegateway.com
- ↑ Exodus 29:36. Other Priestly Garments. English Standard Version. Biblegateway.com
- ↑ 2 Samuel 7:12-16. Samuel Anoints David. English Standard Version. Biblegateway.com
- ↑ Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 6.2 Christology (p. 321). Lexington Books. 2018.
- ↑ Ibid. pp 320.
- ↑ Ibid. pp 321-322.
- ↑ Ehrman, Bart D. (2003) The Lost Scriptures: Books that Did Not Make It into the New Testament. (p. 78). Oxford: Oxford University Press. "Most scholars have dated this gnostic treatis [The Coptic Apocalypse of Peter] to the third century."
- ↑ Ehrman, Bart D. (2003) The Lost Scriptures: Books that Did Not Make It into the New Testament. (p. 82). Oxford: Oxford University Press. "This book [The Second Treatise of the Great Seth], which was discovered at Nag Hammadi (see page 19), probably dates from the third century."
- ↑ Quran 5:60