Posts Tagged ‘mary’

Intellectual Challenge to the Christian Beliefs (5)

It is not meet for a man that Allah should give him the Book and the Judgment and Prophethood, then he should say to men: “Be my servants rather than Allah’s;” but rather (he would say): “Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)”. Or that he should enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims (Submitting Ones)? (Qur’an, 3:79-80)

Coming to the belief of trinity, the Qur’an refutes it in two ways:

First: The general method, i.e. showing that it is impossible for Allah to take a son for Himself, no matter whether the presumed son be ‘Isa (a.s.) or someone else.

Second: The particular method, i.e. describing that ‘Isa (a.s.) son of Maryam was neither a son of God nor God; that he was but a servant created by Allah.

First Method: What is the quiddity of sonship and birth? What do these words really mean? A living material thing (like man, animal or vegetable) separates from itself a portion of its own matter, then gradually develops it until it becomes another individual of the same species similar to its parent; the offspring has the same characteristics and traits as the parent body had. An animal separates semen from its body, or a plant removes a seed from from itself, then it preserves and grows the semen or seed gradually until it becomes another animal or plant similar to its parent. This is what sonship and birth mean. It is no secret that such a thing is impossible for Allah:

First: Because it needs a physical material body; and Allah is far above matter and its concomitants without which matter cannot exist like motion, time, space and other such things.

Second: To Allah belongs absolute Divinity and Lordship; consequently, He has absolute authority over, and total management of, all things in His hand. Every thing is in need of Him to bring it into existence, and depends on Him for its continuity. It is just impossible to imagine a thing similar to Allah in “species” – a thing having the identity, attributes and characteristics similar to those of Allah and independent of Him.

Third: If Allah could beget or give birth to a son, it would entail graduality of action for Allah. In other words, He would be governed by the laws of matter and movement; and it is contradiction in term, because whatever takes place by His Will comes into being at once without delay, without graduality.

The above explanations are inferred from the words of Allah: And they say: ”Allah has taken to Himself a son.” Glory be to Him; rather, whatever is in the heavens and the earth is HIs; all are obedient to Him. The Originator of the heavens and the earth; and when He decrees an affair, He only says to it, “Be”, and it is (2:116-117).

As we have explained above, the words, Glory be to Him, are a complete proof; the clause, whatever is in the heavens and the earth is His; all are obedient to Him, is another proof; and the verse, The Originator of the heavens and the earth; and when He decrees an affair, He only says to it “Be”, and it is, is a third proof.

It is also possible to take the clause, The Originator of the heavens and the earth, as a allegorical expression in which the attribute of the object has been transferred to the subject. In other words, the clause may denote that the heavens and the earth are original in their creation and design; Allah has created them without any previous model. Therefore, He cannot beget anyone, otherwise it would be a creation on His own model. (After all the Christians believe that the Son is one with the Father). In that case this clause would be an independent proof by itself.

The Christians generally use the sentence, ‘the Messiah is the Son of God’, in a somewhat allegorical sense, and not in its literal meaning. They expand the meaning of sonship. Probably, it means separation of a thing from another of similar quiddity without physical and material division and without graduality. This interpretation may remove the problems of body, materiality and graduality. Yet, the problem of similarity will remain unsolved.

The problem of similarity may be described thus: Evidently, to believe in God the Father and God the Son is to believe in number, in real plurality, even if we suppose that the Father and the Son are one in “species” or quiddity, both belong to the homosapien species; but they are in fact more than one because they are two individual human beings. Now, if we suppose that God is one, then all other things (including the Son) would be “no-God”; they would be owned by God and dependent on Him; consequently the putative son would not be a God like Him. On the other hand, if we suppose a son similar to God, free of, not dependent on, Him, then it would invalidate and negate the Oneness of God.

This exposition is found in the following words of Allah: and say not, “Three”. Desist, it is better for you; Allah is only one God; far be it from His glory that He should have a son; whatever is in the heavens and whatever is in the earth is His; and Allah is sufficient for a Protector (4:171).

Second Method: ‘Isa (a.s.) son of Maryam could not be a son of God sharing Godhead with Him, because he was a human being having all the concomitants of humanity.

The Messiah (a.s.) was conceived by Maryam and grew up in her womb; then she brought him forth as women give birth to their children, and brought him up, as a child is brought up by his mother. He grew up proceeding through normal stages: from infancy to childhood, from youth to middle age. All this time, his condition was like any other normal human being in march of life. He was governed by all normal accidents and conditions undergone by other men. He was hungry and satiated; felt joy and sorrow; was pleased and displeased; affected by delight and pain, comfort and discomfort; he ate and drank, slept and woke up, was tired and rested etc.

This was the condition of ‘Isa (a.s.) when he was among the people. Doubtlessly a person having such characteristics is just like a mortal man like any other member of his species. As such he, like all other human beings, was a creature made by Allah.

Now, let us look at the miracles and supernatural things that happened on his hand, like giving life to dead bodies, creating the birds and healing the blind and leper. Also, there are extraordinary signs related to his birth, that is, his conception without father. All these things are supernatural, against the normal custom which people are familiar with; yet they are unfamiliar because of their rarity, not because they are impossible. There was Adam who by evidence of the heavenly Books was created from dust and had no father. And here are the prophets, for example: Salih, Ibrahim and Musa (peace be upon them) on whose hand so many miraculous signs had appeared (which are mentioned in revealed scriptures). But nobody thinks that those miracles negated their humanity or proved their divinity.

This method has been used in the verses: Certainly they disbelieve who say: “Surely Allah is the third (Person) of the three”; and there is no god but One God,…. The Messiah, son of Maryam is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman, they both used to eat food. See how We make the signs clear to them, then behold how they are turned away (5:73 – 75).

Eating food has been specially selected for mention in preference to other activities, because it rather more forcefully proves his materiality and shows his neediness and wants, which cannot be combined with Godhead. Obviously a person who by his nature feels hunger and thirst and satisfies it with a morsel of food and a cup of water, is nothing but an embodiment of poverty and need – a need that cannot be removed without help of some extraneous agent. How can such a man be God? What is the meaning of such divinity? A man surrounded by needs, depending for their fulfillment on something outside his own being, is deficient in himself, and managed by some other than himself. He cannot be self-sufficient god; rather he shall be a creature who is looked after by the Lord – the Lord Who has His creatures’ affairs in His Own Hand. The verse 5:17 may possibly be explained in this light: Certainly they disbelieve who say: “Surely Allah – He is the Messiah, son of Maryam”. Say: “Who then could control any thing as against Allah when He wished to destroy the Messiah, son of Maryam and his mother and all those on the earth?” And Allah’s is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things.

The same is the case with the verse (coming after 5:75 quoted above) addressing the Christians: Say: “Do you worship besides Allah that which does not control for you any harm, or any profit?” And Allah – He is the Hearing, the Knowing (5:76).


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This section groups all the discourses appearing in Al-Mizan that provides an intellectual challenge to the Christian doctrines. The aim is not to attack these beliefs but to invite the Christians and other readers in kind exhortation to understand each other better.

Intellectual Challenge to the Christian Beliefs (3)

It is not meet for a man that Allah should give him the Book and the Judgment and Prophethood, then he should say to men: “Be my servants rather than Allah’s;” but rather (he would say): “Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)”. Or that he should enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims (Submitting Ones)? (Qur’an, 3:79-80)

The Qur’an says that ‘Isa (Jesus) was Allah’s servant and messenger; and that he did not claim for himself what the Christians ascribe to him, nor did he tell them anything other than conveying the Divine Message. Allah says:

And when Allah will say: “O ‘Isa (Jesus) son of Mary! Did you say to men, ‘Take me and my mother for two Allahs besides Allah’ “, he will say: “Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind; surely Thou art the great Knower of the unseen things. I did not say to them aught save what Thou didst enjoin me with: That worship Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when Thou didst take me completely, Thou wert the watcher over them, and Thou art witness of all things. If Thou shouldst chastise them, then surely they are Thy servants; and if Thou shouldst forgive them, then surely Thou art the Mighty, the Wise.” Allah will say: “This is the day when their truth shall benefit the truthful ones” (5:116-119).

This wonderful reply contains the essence of servitude and shows outstanding manner; it is a mirror of ‘Isa (Jesus)’ attitude and behavior towards his Lord; it shows how he looked at himself in relation to his Creator and what he thought of the people and their deeds. He says that he looked himself just as a servant of his Lord, who had nothing to do other than obeying the Lord; he does not proceed except when directed to, and does not stop unless told to. And he was not ordered except to call people to the worship of Allah and he did not tell them except what he was enjoined with: That worship Allah, my Lord and your Lord.

And as far as his relationship with his people is concerned he shall be the witness for their deeds, and that is that; it is none of his business what Allah does with them about them – whether He forgives them or chastises them.

Question: If so, then how would you justify what you had written in the topic of intercession, that ‘Isa (Jesus) shall be among the intercessors on the Day of Resurrection, he shall intercede and his intercession shall be honored and accepted?

Answer: The Qur’an says expressly – or almost expressly – that he is an intercessor. Allah says: And those whom they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (43:86); and on the Day of Resurrection he (‘Isa (Jesus)) shall be a witness against them (4:159); and when I taught you the Book and the Wisdom and Torah and the Gospel (5:110).

This intercession is something quite different from the atonement which the Christians believe in. The theory of atonement invalidates the system of reward and punishment, and consequently negates the absolute sovereignty of Allah – as we shall explain later on. It is the idea of atonement which the above mentioned talk of ‘Isa (Jesus) refutes. But this verse has nothing to do with intercession – it neither confirms it nor rejects it. Had it wanted to confirm it – inspite of its inconsistency (because the situation demands self-abasement, not relaxedness) with context – it should have said: If Thou shouldst forgive them, then surely Thou art the Forgiving, the Merciful. And if it wanted to refute it, it should not have mentioned his being a witness for the people.

Looking at what the people have said about ‘Isa (Jesus), we find that they are divided after him into various sects, and disintegrated to perhaps more than seventy denominations. This number looks at fundamental and major divisions only, because minor differences are too numerous to count.

Nevertheless, The Qur’an concerns itself only with what they say about ‘Isa (Jesus) and his mother, because it affects the foundation of monotheism which is the only goal to which the Qur’an calls and the natural straight religion leads. The Book of Allah is not concerned with other relatively minor points, e.g., the problem of alteration of the Book and that of atonement.

The beliefs which the Qur’an ascribes to them (or quotes them) are as follows:

and the Christian say: “The Messiah is the son of Allah” (9:30); And they

say: “The Beneficent Allah has taken to Himself a son” (21:26);

Certainly they disbelieve who say: “Surely Allah, is the Messiah, son of

Mary” (5:72);

Certainly they disbelieve who say: “Surely Allah is the third of the three”

(5:73);

and say not, Three (4:171). (4:171).

Apparently, these verses contain different phrases, describe different beliefs. (That is why some people* apply various verses to various sects, for example, the Melkites** who believe in real sonship; the Nestorians*** who explain descendence and sonship as radiance of light on a transparent body like crystal; and the Jacobites**** who explain it in terms of change and transformation, that is, the Allah was transformed into flesh and blood.)

But evidently the Qur’an does not look at the peculiarities of their diverse sects. It is concerned only with one belief which is common between all of them – that ‘Isa (Jesus) is the son of Allah and of one substance with Allah, with the resulting belief of trinity – although they differ very much in its explanation (which has led to extreme conflicts and discords). That this explanation is correct is supported by the fact that the Qur’an brings one and the same argument to refute the views of all of them.

It may be explained as follows:

The present Torah and Gospels all together clearly mention the Oneness of Allah; on the other hand the Gospel clearly mentions the sonship declaring that the Son is the Father and none else.

They do not interpret the postulated sonship in the terms of distinction, honor and excellence, although many verses of the Gospels clearly give this meaning. For example:

“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and prosecute you. That you may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect , even as your Father which is in heaven is perfect.” (Matthew, 5:44 – 48)*****

“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matthew, 5:16)

“Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which art in heaven.” (Matthew, 6:1)

“After this manner therefore pray ye: Our Father which art in heaven, Hallowed by thy name.” (Matthew, 6:9)

“For if ye forgive men their trespasses, your heavenly Father will also forgive you.” (Matthew, 6:14)

“Be ye therefore merciful, as your Father also is merciful.” (Luke, 6:36)

Also, he said to Mary Magdalene: “go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God.” (John, 20:17)

These and other similar sentences of the Gospels refer to Allah as the Father of ‘Isa (Jesus) as well as others, all in the sense of distinction and honor.

There are some sayings in the Gospels which allude to the union of the Son with the Father. For example:

“These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.” (John, 17:1)

Then he went on praying for his disciples and finally said:

“Neither pray I for these alone, but for them also, which shall believe on me through their word. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” (John, 17:20 – 23)

However, there are other verses which apparently cannot be explained in the terms of distinction and honor. For example:

“Thomas saith unto him (i.e. Jesus), Lord, we know not whither thou goest ; and how can we know the way? Jesus saith unto him, I am the way, the truth and the life; no man cometh unto the Father but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and ye hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us thy Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me.” (John, 5:11)

“For I proceeded forth and came from God; neither came I of myself, but he sent me.” (John, 8:42)

“I and my Father are one.” (John, 10:30)

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (Matthew, 28:19)

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him: and without Him was not anything made that was made. In Him was life; and the life was the light of men.” (John, 1:1 – 4)

These and other similar statements of the Gospels have led the Christians to the belief of trinity in unity. The belief of trinity is an attempt to reconcile the belief that the Christ is the Son of God with the belief in one God which the Christ himself had taught. For example, Mark, 12:29 quotes him as saying: “The first of all the commandments is, Hear, O Israel: The Lord our God is one Lord.”

The believers in the trinity say (although it does not impart any intelligible meaning): God is one substance with three Persons. The word person denotes an attribute with which a thing appears to others; and the attribute is none other than the thing itself. The three Persons are: The Person of existence, the Person of knowledge, i.e. the Word, and the Person of life, i.e. the Spirit.

These three Persons are the Father, the Son and the Holy Ghost. The first is the Person of existence; the second, the Person of knowledge (the Word); and the third, the Person of Life. The Son who is the Word and the Person of Knowledge descended from his Father (i.e. the Person of existence) accompanied by the Holy Ghost (i.e. the Person of Life) that gives light to all things.

Then they differ among themselves in explanation of this vague statement; and ever-occurring conflicts have divided them to more than seventy sects and denominations. We shall mention some of them to the extent that is necessary in the framework of this book.

Think over the above description; then look at what the Qur’an ascribes to the Christians, or quotes them as saying: and the Christians say, “The Messiah is the son of Allah” (9:30); Certainly they disbelieve who say: “Surely Allah, He is the Messiah, son of Maryam: (5:72): Certainly they disbelieve who say: “Surely Allah is the third (Person) of the three” (5:73); and say not, “three”; Desist (4:171). Then you will realize that all these statements point to a single idea, i.e. the trinity in unity which is the common factor of all the sects which sprang up in the Christianity (as we have said above).

Why did the Qur’an concentrate on this common factor? It was because the same objections apply to all their beliefs regarding ‘Isa (Jesus) – in spite of their diversity and numerousness. The arguments put by the Qur’an are applicable to all their interpretations with equal force, as will be explained later.

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This section groups all the discourses appearing in Al-Mizan that provides an intellectual challenge to the Christian doctrines. The aim is not to attack these beliefs but to invite the Christians and other readers in kind exhortation to understand each other better.

The story of ‘Isa (Jesus) and his mother Mary in the Qur’an

It is not meet for a man that Allah should give him the Book and the Judgment and Prophethood, then he should say to men: “Be my servants rather than Allah’s;” but rather (he would say): “Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)”. Or that he should enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims (Submitting Ones)? (Qur’an, 3:79-80)

Mary, daughter of Imran was the mother of the Messiah (‘Isa (Jesus)). When her mother was pregnant with her, she made a vow that she would release what was in her womb to be devoted to the service of the Temple. She believed that she was pregnant with a male child; but when she brought it forth and came to know that it was a female, she was disappointed and dejected. Then she named her Mary, that is, servant. Her father, Imran, had died before she was born; so the mother brought her to the Temple for handing her over to the priests – Zakariyya was one of them. They contended with one another to get the privilege of her custody; then they agreed to decide it by lot, in which Zakariyya’s name was drawn; and he became her guardian. When she reached the age of puberty, Zakariyya made for her a partition to protect her from men’s eyes. She used to worship Allah therein and nobody entered that sanctuary except Zakariyya. Whenever Zakariyya entered the sanctuary to see her, he found her with food. He said: “O Mary! Whence comes this to you?” She said: “It is from Allah, and surely Allah gives sustenance to whom He pleases, without measure.

Mary was a truthful woman and was sinless by Allah’s protection; purified, chosen and spoken to; the angels spoke to her and purified her. She was obedient to the Lord and a sign of Allah for the worlds. (vide 3:35-44; 19:16; 21:91; 66:12 in the Qur’an)

Then Allah sent to her His spirit when she had hidden herself behind a curtain, and he appeared to her as a well-made man. He said to her that he was a messenger of her Lord so that he should give her, by permission of Allah, a pure boy without a father. He also gave her the good news of the manifest miracles which were to happen on the hand of her son; and informed her that Allah would surely strengthen him by the Holy Spirit, and would teach him the Book, the Wisdom, the Torah and the Gospel. He also told her that her son would be the messenger to the Children of Israel and would have clear signs. After informing her of the boy’s status and story, he breathed into her the spirit and she became pregnant with ‘Isa (Jesus) (peace be on him), as a woman conceives her child. (vide 3:33-50 in the Qur’an)

Then she withdrew herself with him to a remote place. And the throes of childbirth compelled her to betake herself to the trunk of a palm-tree. She said: “Oh, would that I have died before this, and had been a thing quite forgotten!” Then the child called out to her from beneath her: “Grieve not; surely your Lord made a stream to flow beneath you; And shake towards you the trunk of the palm-tree; it will drop on you fresh ripe dates: So eat and drink and refresh the eye. Then if you see my man, say: ‘Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.’” And she came to her people with him, carrying him (with her). (vide 19:20-27;) His conception, birth, talk and all related affairs were similar to those of other men.

When her people saw her in such a condition, they were enraged, and blamed and taunted her – as was natural in case of an unmarried woman conceiving and bringing forth a child. They said: “O Mary, surely you have done a strange thing. O sister of Aaron! Your father was not a bad man, nor was your mother an unchaste woman.” But she pointed to him. They said: “How should we speak to one who is a child in the cradle?” He (‘Isa (Jesus)) said: “Surely I am a servant of Allah; He has given me the book and made me a prophet: And he has made me blessed wherever I may be, and He has enjoined on me prayer and charity so long as I live: And dutiful to my mother, and He has not made me insolent, unblessed: And peace on me on the day I was born, and on the day I die, and on the day I am raised to life.” (vide 19:27-33)

This talk of ‘Isa (Jesus) was a sort of prologue which pointed to his future mission – that he would rise against oppression and injustice, revive and reform the laws of Moses (peace be on him), renovate what was obliterated from the revealed knowledge and make clear to them what they had differed in.

‘Isa (Jesus) grew up and became a young man. He and his mother used to eat and drink in normal way with all the necessary concomitants and accidents of human life up to the end.

Then ‘Isa (Jesus) was made a messenger to the Children of Israel. He stood up calling them to the religion of monotheism and told them: “I have come to you with a sign from your Lord, that I create for you out of dust like the form of a bird, and I breathe into it and it and becomes a bird, with Allah’s permission, and I heal the blind and the leper, and bring the dead to life, with Allah’s permission, and I inform you of what you eat and what you store in your homes. Most surely there is a sign in this for you. Surely Allah is my Lord and your Lord, therefore, worship Him only.”

He called them to his new Law, which verified the Law of Moses; But he abrogated some parts of it, allowing them some things which were forbidden in the Torah as a punishment to the Jews. ‘Isa (Jesus) used to say: “Surely I have come to you with wisdom, so that I make clear to you a part of what you differ in. O Children of Israel! Surely I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a messenger who will come after me, his name being Ahmad.”

He showed the miracles which he had mentioned, e.g. creation of a bird, raising the dead to life, healing the blind and leper, and giving the news of the unseen – all by Allah’s permission.

He continued like that calling them to monotheism and his new Law until he was convinced that they would not believe in him. Seeing their insolence, enmity and hatred, and the arrogance of their priests and rabbis, he turned away from them and selected his apostles (from the small band that had believed in him) to be his helpers to Allah.

Then the Jews rose against him with the intention to kill him. But Allah took him away completely and raised him. The Jews were put in confusion; some thought that they had killed him, others that they had crucified him; but in fact it was made to appear to them like that. (vide 3:45-58; 4:157-158; 5:110-111; 43:63-65; 61:6-14).

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Jesus has been referred to as ‘Issa and his chaste mother as Maryam in the Holy Quran.

Both Jesus and his mother Mary have been held in high esteem in Islam. Muslims believe in Jesus as the Prophet of the Almighty God and his mother Mary as a pure and chaste woman who conceived and gave birth to her son purely by the will of God without any mortal touching her.

Let us briefly look at some of the verses from the Holy Quran, which talks about them.

BIRTH OF JESUS – A WILL OF GOD

Regarding the birth of Jesus, in chapter 19 known as Maryam Quran states that:

“And mention in the book Mary, when she withdrew from her family to a house eastward.

Thus she secluded herself from them, whereupon We sent Our spirit to her, and he appeared to her exactly like a sound human being.

She said, ‘I seek protection from the All beneficent from you, should you be God wary’.

He said, ‘I am only a messenger of your Lord that I may give you a pure son’.

She said, ‘How shall I have a child seeing that no human being has ever touched me nor have I been unchaste?’

He said, ‘so it shall be. Your Lord says: It is simple for Me; and so that We make him a sign for mankind and a mercy from Us; and that is a matter already decreed’.

According to these verses, the birth of Jesus to a virgin mother, without a male partner, was an immediate effect of God’s will, manifested to the world as a miracle. When the Almighty God wills a thing ‘to be’, it becomes.

JESUS REVERED IN THE QURAN

To Muslims, Jesus is one of the greatest prophets of the Almighty God. His miraculous birth serves as the greatest sign of God and His mercy over mankind. In the following verses we see how Jesus has been revered:

In chapter 2 verse 87 God says:

“We gave Jesus, the son of Mary, clear evidences, and aided him with the Holy Spirit.”

‘Holy Spirit’ in Islam, has a special significance. According to the Scholars of Islam, it is in reference to a very highly refined spiritual entity, whose function is to guide, inspire and infuse the prophetic spirit. It also equips the divinely selected individual to exercise miraculous powers. The repeated mention of ‘Holy Spirit’ with the name of Jesus in the Holy Quran clearly establishes the fact that he was particularly chosen for this distinction.

In chapter 5 verse 46 God, the Almighty says:

“And We followed them with Jesus son of Mary, to confirm that which was brought before him of the Torah, and We gave him the Evangel containing guidance and light, confirming what was before it of the Torah, and as guidance and advice for the Godwary.”

This verse explains that Jesus came to confirm and verify the basic doctrines of the universal religion of One God – unity and justice of the Almighty God, and truthfulness of all the prophets who preceded him. Jesus himself came with Evangel containing guidance and light. Herein therefore, there is a precise mention that the original Torah has been confirmed by the original Evangel; and in every book of God there was guidance to people who are Godwary.

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