In answer to the video "The Crucifixion 06 - Dilemmas of Denying the Crucifixion, Part 1"
During his prophetic mission, these Israelites to whom he was preaching the return to the straight path kept rejecting him, despite the miracles he performed. Some of these miracles the Quran mentions 3:46,49,5:110-114,19:28-34, while the NT omits
Jn20:30"Jesus performed many other signs in the presence of his disciples, which are not recorded in this book"
Jn21:25"Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written".
The Quran makes it clear, these miracles of Jesus, bringing the dead to life among other things, would not have been possible without God's license. They were performed with the "ithn" of Allah 3:49 which means with His knowledge and approval. Jesus was given whatever abilities he had by God, as a favor 5:110. In fact the Quran connects all the miracles that marked Jesus life, with Allah's permission, as signs meant to distinguish both Jesus and his mother 5:110. God this way defeated in His final revelation and until the resurrection, the slanderous talk of some among Mary's contemporaries and those that followed, who wanted to put a stain on her and abase her. Jesus as well as his mother were chosen to be made jointly, "A" single sign of the power of the Maker and Creator over all things 23:50,21:91. With every miracle Jesus performed by God's permission, it had the double effect of elevating Mary against the slanderers and strengthening Jesus' mission.
But again, these miracles, Jesus did not obtain them on his own and neither could express them except with his Maker's license
40:78"and it was not meet for a messenger that he should bring a sign except with Allah's permission".This message was so embedded in Jesus' teachings that he proclaimed it since infancy and all throughout his prophetic career, surprisingly in a wording found almost verbatim in the NT although in a different context
19:36,3:51"Surely Allah is my Lord and your Lord, therefore worship Him"
Jn20:17"I am ascending to my Father and your Father, to my God and your God".
The whole point of the Quran in regards to Jesus is that he was not fully, nor partially God. The reason it lists his miracles is to make it clear they were performed with the permission of other than him. The signs are described as "for you" and "from your Lord". They testify to Jesus' identity, leaving no doubt as to his humanity and prophethood, like others before and after him. It is a message to those conjecturing on his identity due to these very miracles, and trying hard to find a subtext to them in relation to the HB.
Jesus' direct disciples understood well this distinction and never saw him as the originator of miracles; he was but a means of their manifestation. Just as the staff of Moses was, or like every naturally occuring phenomena through which Allah manifests His will. In 5:111-115 Jesus' close circle did not request Jesus to send down a table-spread. Rather they asked him to invoke his Sustainer, if He would consent to this miracle so that their hearts are reassured through it. They knew that this man whom they saw as sent by God, a prophet, was but a means through which God manifested His will.
This reflects in Jesus' own reported sayings in the NT Jn17:6-8,13:3,8:28,5:30,Matt28:17-19,Mk2:10 where he teaches his audience he is given everything and cannot do anything on his own Jn10:25. He further emphasizes this reality by invoking Allah's name during and after the performance of miracles Jn11:40-43.
He was fully dependant of God's power when he exorcised demons Lk11:21,Matt12:28.
Neither did he forgive sins, but stated a fact, in the passive form "your sins are forgiven". What happened, by the way to the blood pre-requisite for atonement, allegedly established by Jesus himself since Genesis? Jesus in this statement doesnt take God's place but uses a circumlocution for God: “your sins are forgiven” means “they are forgiven by God” as he said
"the Son of Man has authority on earth to forgive sins” Mk2:5-10.
He states himself that he is given that authority. He is authorized to declare forgiveness on God's behalf, the same way priests think they can do. In fact in a passage absent from the oldest manuscripts of Luke over a wide geographical distribution, Jesus while on the cross prays the Father to forgive his killers, instead of forgiving them himself
Lk23:34"Father forgive them, they do not know what they are doing".
It is however difficult to blame the branches of Christianity that have misunderstood the NT's sometimes blurred lines between the Creator and His creation. The transmitted oral traditions of Jesus were put to writing not by Jews like him with a Semitic concept of the Divine but by gentile converts who understood and transmitted these traditions through the lens of their previous Hellenistic thought system.
That is why we find "difficult" passages obviously tainted with Roman Mithraism, the likes of Jesus telling regular people that they should strive to become
Matt5:48"perfect just as your father in heaven is perfect".
Nothing is more abhorred in Semitic monotheism, of which Jesus was part of, to suggest that the Creator could in any way be brought to the level of his creation.
The unsurmountable difficulty Trinitarians face is that Jesus, contrary to God as depicted throughout the Bible, never asks to be worshiped. This is because he was a prophet, and prophets never departed from the pattern of complete obedience and servitude to the supreme authority that sent them among the people
3:79-80"It is not meet for a mortal that Allah should give him the Book and the wisdom 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). And neither would he enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims?"
The long line of prophets supported one another in that principle, never departing from it by virtue of the covenant they had entered into with their Lord
3:81"God made a covenant with the Prophets: “If after what I have vouchsafed to you of the Scriptures and wisdom, there comes to you a messenger confirming the truth of what you have in your possession, you shall believe in him and you shall help him. Do you,” said He, “affirm this and accept the obligation I lay upon you in these terms?” They answered: “We do affirm it.” Said He: ‘Then bear witness, and I am also a witness with you".
Here the Quran overlooks the time intervals which separated the messengers, and groups them all in one majestic scene with God, addressing them all at the same time.
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