He will teach him the Scripture and wisdom, the Torah and the Gospel ( Wa Yu‘allimuhu, al-Kitaba wa al-Hikmata wa at-Tawraata wa al-’Injila) He will send him as a messenger to the Children of Israel: “I have come to you with a sign from your Lord: I will make the shape of a bird for you out of clay, then breathe into it and, with God’s permission, it will become a real bird I will heal the blind and the leper, and bring the dead back to life with God’s permission 2 I will tell you what you may eat and what you may store up in your houses. He will be one of the righteous.’ She said, ‘My Lord, how can I have a son when no man has touched me?’ ( Qalat Rabbi ’Anna Yakunu Li Waladun Wa Lam Yamsasni Basharun) said, ‘This is how God creates what He will: when He has ordained something, He only says, “Be”, and it is. He will speak to people in his infancy 1 and in his adulthood. “The angels said, ‘Mary, God gives you news of a Word from Him ( bikalimatin minhu), whose name will be the Messiah ( al-Masihu), Jesus, son of Mary, who will be held in honour in this world and the next ( fi ad-Dunya wa al-’Akhira), who will be one of those brought near to God ( wa mina al-Muqarrabina). He is also called ‘ abd, servant, nabī, rasul, even “a word from God” (3: 34–39) and “supported”, “aided” by the Spirit of Allah (2: 81–87 2: 253–54 4: 169–71 5: 109–10) as well as: a sign, a Shahid, eminent ( wajih), blessed and “a mercy from us” (19: 21). Jesus is given the title of Messiah eleven times in the Qur’an (3: 40–45 4: 156–57 4: 169–72 5: 17–19 etc.) although the meaning of this title is not explained. The preliminary meaning in which “new born, child, offspring” (4: 171) becomes the verb “to give birth”, but also in the transitive form, “to procreate as to beget-generate offspring” (2: 116 5: 110), would not make it clearer, but on the contrary, less clear in relation to the lack of terminological-linguistic exactitude of the terms adopted in the preliminary written versions of the Qur’an in the early Islamic age ( Hilali 2017 Leivirk 2010 Parrinder 2013). xxxi) in his introduction to the Qur’an, the meaning of walad/walid at the time of the Qur’an’s canonization (7th–8th centuries) in Arab society was different from its meaning in Modern Arabic. I will not enter into the Christian-Islamic debate of God’s filiation as in its carnal-literal interpretation as already explained by M. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early Kalam debates on God’s speech and will remain linked to Quranic Christology? The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145 5: 51), sectarian and made Jesus the son of God (4: 171 5: 14–19, 73 9: 30 18: 4–5 21: 26) on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253 3: 48 5: 47, 73, 82, 85, 110). Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century.
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