LII.—THE LORD JESUS CHRIST.
In the Qurán our blessed Lord is spoken of as ʾIsa (Jesus), and Masíh (the Messiah). He is also called Kalima,[1] the Word (of God); Qaul-ul-Haqq,[2] the Word of Truth; and Rúh, the Spirit (of God); Rúh-Ullah, the Spirit of God, being the special title, or Kalima, whereby Jesus is distinguished from the other great prophets. He is one "illustrious in this world and in the next," and "who has near access to God."[3] He is "God's Apostle to confirm the law, and to announce an apostle that should come after, whose name shall be Ahmad."[4] He is said to have been born of Mary, the sister of Aaron, and the daughter of ʾImrán, near the trunk of a palm tree; to have spoken in his cradle, and to have performed many miracles during his infancy; to have cured the blind and the leper; to have chosen apostles, and to have caused a table to descend from heaven, both as "a festival and a sign for them." The Jews are said to have been deceived by God, and to have crucified another person instead of Jesus, who was taken up into heaven, where he remains with his mother in a lofty and quiet place, watered with springs, until he shall come again in the last day to convert the whole world to Islám!
The rambling incoherent account of our blessed Lord's life, as given in the Qurán, would far exceed the limits of these "Notes"; but it will be found upon reference to the following Súras, or chapters:—
An account of the birth of the Virgin Mary.—Súra iii. 33–37, 42–44.
Birth of Jesus announced to the Virgin Mary.—Súra iii. 45–48; xix. 16–21.
The birth of Jesus.—Súra xix. 22–28.
The miracles of the Infancy.—Súra xix. 29–32; iii. 48; v. 119.
His prophetical mission.—Súra v. 87; xxxiii. 7; xliii. 56–63; lxi. 6.
His choice of apostles.—Súra iii. 51–52; lxi. 14.
The Lord's table.—Súra v. 121–124.
His crucifixion.—Súra iii. 58–54; iv. 156–158; v. 119; xix. 32; iii. 54.
His assumption with the Virgin Mary into Paradise.—Súra xxiii. 52.
His second Advent.—Súra xliii. 59.
He must render an account of himself to God.—Súra xxiii. 7, 8; v. 118–119, 125, 127; iv. 158.
There is a remarkable Hadís related by Anas, which inadvertently proves that, whilst Muhammad admitted his own sinfulness, as well as that of other prophets, he could not charge our Lord with sin. It is as follows:—"The Prophet of God said, 'In the day of resurrection Musalmáns will not be able to move, and they will be greatly distressed, and will say, "Would to God that we had asked Him to create someone to intercede for us, that we might be taken from this place, and be delivered from tribulation and sorrow?" Then these men will go to Adam, and will say, "Thou art the father of all men, God created thee with His hand, and made thee a dweller in Paradise, and ordered His angels to prostrate themselves before thee, and taught thee the names of all things. Ask grace for us we pray thee!" And Adam will say, "I am not of that degree of eminence you suppose, for I committed a sin in eating of the tree which was forbidden. Go to Noah, the Prophet, he was the first who was sent by God to the unbelievers on the face of the earth." Then they will go to Noah and ask for intercession, and he will say, "I am not of that degree which ye suppose." And he will remember the sin which he committed in asking the Lord for the deliverance of his son (Hud), not knowing whether it was a right request or not; and he will say, "Go to Abraham, who is the Friend of God." Then they will go to Abraham, and he will say, "I am not of that degree which ye suppose." And he will remember the three occasions upon which he told lies in the world; and he will say, "Go to Moses, who is the servant to whom God gave His law, and whom He allowed to converse with Him." And they will go to Moses, and Moses will say, "I am not of that degree which ye suppose." And he will remember the sin which he committed in slaying a man, and he will say, "Go to Jesus, He is the servant of God, the Apostle of God, the Spirit of God, and the Word of God." Then they will go to Jesus, and He will say, "Go to Muhammad who is a servant, whose sins God has forgiven both first and last." Then the Musalmáns will come to me, and I will ask permission to go into God’s presence and intercede for them.'" (Vide Mishkát, bk. xxiii. chap. xii.)
- ↑ Surat-un-Nisá (iv.), 169.
- ↑ Surat-ul-Maryam (xix.), 35. The passage is translated by Rodwell, as well as by Persian commentators, "this is a statement of the truth"; but according to Bezáwí, the words Qaul-ul-Haqq may be taken as a title of Jesus Christ, i. e. the Word of Truth.
- ↑ Surat-i-A′l-i-ʾImrán (iii.), 40.
- ↑ Surat-us-Sáf (lxi.), 6.