Love Stories from the Qur'an

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Michael Cook notes that denial that Jesus died follows the Christian heresy of docetism, who were "disturbed by that God should have died", but that this concern conflicts with another Islamic doctrine, that Jesus was a man, not God. [65] According to Todd Lawson, Quranic commentators seem to have concluded the denial of the crucifixion of Jesus by following material interpreted in Tafsir that relied upon extra-biblical Judeo-Christian sources, [66] with the earliest textual evidence having originated from a non-Muslim source – a misreading of the Christian writings of John of Damascus regarding the literal understandings of docetism (exegetical doctrine describing spiritual and physical realities of Jesus as understood by men in logical terms) as opposed to their figurative explanations. [67] John of Damascus highlighted the Quran's assertion that the Jews did not crucify Jesus being very different from saying that Jesus was not crucified, explaining that it is the varied Quranic exegetes in Tafsir, and not the Quran itself, that denies the crucifixion, further stating that the message in the 4:157 verse simply affirms the historicity of the event. [66] Symbolic interpretations Yusuf and Zulaikha’, Folio 51r from a Bustan of Sa`Di." Metmuseum.org. Accessed November 17, 2022. https://www.metmuseum.org/art/collection/search/452672 . Watt, W. Montgomery (19 December 2013). Muslim-Christian Encounters: Perceptions and Misperceptions. Routledge Revivals. Routledge. ISBN 978-1-317-82043-7.

Qur’an (article) | Islam | Khan Academy The Qur’an (article) | Islam | Khan Academy

Tabor, James (28 August 2017) [1st pub. 2006]. "Conclusion: RECOVERING LOST TREASURES". The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity. Simon & Schuster. pp. 315–316. ISBN 978-0-7432-8723-4. Create connection with your faith community: The questions and prompts within the journal were written for both private contemplations, to be shared amongst friends or answered in book clubs.Remember˺ when the disciples asked, “O Jesus, son of Mary! Would your Lord be willing to send down to us a table spread with food from heaven?” Jesus answered, “Fear Allah if you are ˹truly˺ believers.” Zahniser, Mathias (30 October 2008). The Mission and Death of Jesus in Islam and Christianity (Faith Meets Faith Series). New York: Orbis Books. p.55. ISBN 978-1570758072. Zulaykha in the Company of Her Maids: The Walters Art Museum." Online Collection of the Walters Art Museum, August 1, 2022. https://art.thewalters.org/detail/83831/zulaykha-in-the-company-of-her-maids/. In reference to the Quranic quote "We have surely killed Jesus the Christ, son of Mary, the apostle of God", Muslim scholar Mahmoud Ayoub asserts this boast not as the repeating of a historical lie or the perpetuating of a false report, but an example of human arrogance and folly with an attitude of contempt towards God and his messenger(s). Ayoub furthers what modern scholars of Islam interpret regarding the historical death of Jesus, the man, as man's inability to kill off God's Word and the Spirit of God, which the Quran testifies were embodied in Jesus Christ. Ayoub continues highlighting the denial of the killing of Jesus as God denying men such power to vanquish and destroy the divine Word. The words, "they did not kill him, nor did they crucify him" speaks to the profound events of ephemeral human history, exposing mankind's heart and conscience towards God's will. The claim of humanity to have this power against God is illusory. "They did not slay him ... but it seemed so to them" speaks to the imaginations of mankind, not the denial of the actual event of Jesus dying physically on the cross. [69] Connect with your faith: The journal is filled with a 100+ thought-provoking prompts designed to give you the space to feel, reflect and ultimately return to Allah.

Love Stories You could not imagine! 5 Heart Touching Islamic Love Stories You could not imagine!

These six miracles in the Quran are without detail unlike the Gospel and their non-canonical Gnostic sources, which include details and mention other attributed miracles. [32] Over the centuries, these six miracle narratives have been elaborated through Hadith and poetry, with religious writings including some of the other miracles mentioned in the Gospel, non-canonical sources, and from lore. [20] [22] Speaking from the cradle Travis, John (2000). "Messian Muslim Followers of Isa" (PDF). International Journal of Frontier Missions. 17 (Spring): 54. BnF. Département des Manuscrits. Supplément turc 190". Bibliothèque nationale de France . Retrieved 2023-09-07. Ayoub 1980, p.108. Muhammad b. 'Ali b. Muhammad al-Shawkani, Fath al-Qadir al-Jami bayn Fannay al-Riwaya wa 'l Diraya min 'Ilm al-Tqfsir (Cairo: Mustafa al-Babi al-Halabi, n.d.), I, 346, citing Ibn Asakir, who reports on the authority of Ibn Munabbih. Islamic reformer Muhammad Rashid Rida agrees with contemporary commentators interpreting the physical killing of Christ's apostleship as a metaphorical interpretation. [77]Some other narratives of Jesus' childhood are popular Middle Eastern lore as highlighted by professor of interfaith studies Mahmoud M. Ayoub. [22] Many miracles are attributed to a young Jesus while in Egypt [20] (see the sections Miracles and Other miracles). Mannheim, Ivan (2001). Syria & Lebanon Handbook: The Travel Guide. Footprint Travel Guides. ISBN 1-900949-90-3.

Love Stories from Quran by Yahya Ibrahim | Goodreads

Bulliet, Richard W. (2015). "Islamo-Christian Civilization". In Silverstein, Adam J.; Stroumsa, Guy G.; Blidstein, Moshe (eds.). The Oxford Handbook of the Abrahamic Religions. Oxford: Oxford University Press. p.111. doi: 10.1093/oxfordhb/9780199697762.013.6. ISBN 978-0-19-969776-2. LCCN 2014960132. S2CID 170430270 . Retrieved 2020-10-24. Ibn Arabi stated Jesus was Al-Insān al-Kāmil, the spirit and simultaneously a servant of God. Jesus is held to be "one with God" in whole coincidence of will, not as a being. Due to the spirit of God dwelling in Jesus, God spoke and acted through him. Yet Jesus is not considered to be God, but a person within God's word and spirit and a manifestation of God's attributes, like a mirror, a view resembling Nestorian traditions. [136] [137]Wherry, E. M.; Sale, G. (2000). A Comprehensive Commentary on the Qurán: Comprising Sale's Translation and Preliminary Discourse (vol. II). Routledge. ISBN 978-0-415-23188-6.