Historical Background
The Israelites while settling in the blessed land of Palestine ruled for a very long time and extended their kingdom to immeasurable boundaries. Allah, the Almighty had chosen many Prophets from among them and gave them a Holy Book, the Torah to follow. Hazrat Dawud and his son Hazrat Solomon were very famous and legendary kings and thus commanded very high respect. Their followers believed in God and led their lives according to the teachings of Torah. However with the passage of time they began to divert and turn away from the teachings of God. They over looked and disregarded the divine favours bestowed upon them and to suit their own needs and satisfaction, made alterations in the Holy Book thus facilitating their adoption of indecent and sinister ways of life.
A Roman Kingdom of polytheists and pagans had emerged and was in the process of dominating and ruling the world. The Roman society was divided into two factions. The ruling class was very strong and arrogant whereas the ordinary people lived in melancholy and misery. Herod, who was known for his brutalities, was rulÂing Palestine, the blessed land. There was nothing in the hearts of the masses except hatred for the King, but being weak and suppressed they were terribly frightened of him.
| Name | Wife | Sons |
| Ibrahim Ishaq/Jacob yaqub/Jacob Esau | Sarah Hagar/Hajara Keturah Rebecca Leah Razhel Bilhah Zilpah Adah Basemath Aholibamah | Isaac/Ishaq Ismail Zimran, Jokshan, Medan, Midian, Ishbak and Shuah. Esau, Jacob Reuben, Simeon, Levi, Judah, Issachar, Zebulun. Benjamin, Joseph/Yousaf. Dan, Naphtali. Gad, Asher. Eliphaz Rcuee Jeush, Jaalam, and Korah. |
| Name | Wife | Sons |
| Judah Perez Hezron | Shua Tamar —— First wife Second wife Third wife Abijah | Er, Onan and Shelah. Perez and Zerah. Hezron and Hamul. Jerahmeel, Ram and Chelubai Caleb. Segub. Ashher. |
Ram- Amm nadab- Nahshon- Salmon- Boaz- Obed- Jesse- Dawud- Soloman- Rehoboam- Abijah- Asa -Jehoshphat Joram- Uzzrah- Jotham- Aloz- Hezekiah- Manasseh- Amon- Josiah- Jeconiah- Shealtiel- Zerubbabel- Abiud- Eliakim Azor- Zadok- Achim- Eleazer-Matthan
Imran Hanna Imran and yaqub mariyum and ishba
Genealogy
The family tree of Jesus as per various Muslim writers and Genesis, Exodus, Numbers and Chronicles 1 of the Old Testament and Gospel of Matthew 1:1 to 16 is as under.
Hazrat lmran’s wife Jesus grandÂmother is not mentioned by name in the Quran. However in Christian as well as in Muslim tradition she is called Hanna. It is only in Muslim tradition that her genealogy is worked out. She is a daughter of Fakudh and a sister of Ishba the Biblical Elisabeth:
Fakudh
Hanna married Imran Ishba Zakariya married Yahya
Mariyum Jesus (Isa)
However according to a different genealogy Ishba and Mariyum were sisters, daughter of Imran and Hanna. (Al Masudi and al Tabari)
Imran
Ishba Yahya Mariyum Jesus (Isa)
The annunciation and the conception, we may suppose, took place in Nazareth (of Galilee), about 65 miles north of Jerusalem. According to some researchers the annunciation took place in the following way:
Jibrail appeared to Mariyum In the shape of a beardless youth with a shinning face and curling hair announcing to her the birth of a male child. She expressed her amazement but on the angel’s reassuring answer she complied with the will of thf God. Thereupon the angel blew his breath Into the fold of her shirt, which she had put off when the angel had withdrawn she put on the shirt and became pregnant. The annunciation took place in the cavern of the well of Silwan; whither Mariyum had gone as usual to fill her pitcher. She was 10 or 13 years old. According to another tradition the spirit of Isa entered Mariyum through her mouth (al Tabari Tafsir vi 22).
The Qur’an relates the annunciÂation in the following verses of Surah At-Tahrim (66:12) and Surah Mariyum (19:16 to 21)
And Mary the daughter of Imran who guarded her chastity; and We breathed into her (body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelation and was one of the devout (Servants) (66:12).
Relate in the Book the story of Mary when she withdrew from her family to a place in the East. (19:16)
She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects. (19:17)
She said: “I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah. (19:18)
He said: “Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son. (19:19)
She said: “How shall I have a son seeing that no man has touched me and I am not unchaste? (19:20).
He said: “So (it will be): thy Lord saith ‘that is easy for me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us’: it is a matter (so) decreed. (19:21)
The Birth of Jesus
Hazrat Mariyum being naïve, shy and at such a tender age became scared and fearful when her pregÂnancy started to be visible. Imagine the dilemma and tension through which she was passing. Her only worry was to avoid a bad name for herself and her family, thus she decided to leave ‘Masjid -e- lqsa and move to some remote area till the time she gave birth to the child she was carrying.
According to encyclopedia of Islam Hazrat Mariyum was 16 years old when Jesus was born in Bethlehem about 6 miles south of Jerusalem (between 8 and 4 B,C -AD 29). It was a remote place, not only with refer ence to the distance of 71 miles, but because in Bethlehem itself the birth was in an obscure comer under a palm-tree, from which perhaps the babe was afterwards removed to a manger in a stable. Since He is the central figure of Christianity, the chronology of the, Christian era is reckoned from a 6th-century dating of the year of his birth, which is now recognized as being from four to eight years in error. According to Muslim traditions she stayed for forty days in the cavern (Cave). The Quran states the entire episode in Surah Mariyum (19:23 to 26)
And the pains of childbirth drove her to the truck of a palm-tree: she cried (in her anguish): “Ah! Would that I had died before this! Would that I had been a thing forgotten and out of sight!” (19:23)
But (a voice) cried to her from beneath the (palm-free): “Grieve not! For thy Lord hath provided a rivulet beneath thee (19:24)
And shake towards thyself the trunk of the palm-tree:it will let fall fresh ripe dates upon thee.(19:25) So eat and drink and cool (thine) eye. And if thou dost see any man say ‘I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being. (19:26)
Early Life
The Christian name of, Jesus is derived from a Greek rendering of the Hebrew name Joshua, or in full Yehoshua (“Jehovah is delivÂerance”). The title Christ is derived from the Greek Christos, a translation of the Hebrew mashiah (“anointed one”), or Messiah. “Christ” was used by Jesus’s early followers, who regarded him as the promised deliverer of Israel and later was made part of Jesus’ proper name by the church, which regards him as the redeemer of all humanity.
The Quran and two of the Gospels, those of St Matthew and St Luke, provide information about Jesus’ birth and childhood. However nothing is mentioned concerning Jesus from the time he was 12 years old until the time he ..began his public ministry, about 18 years later.
Migration to Egypt
The birth of a fatherless child became a talk of the town. Herod, the Roman king, got wind of this miracle and became apprehensive lest the people should obey the directions of the newly born Prophet and neglect his orders. Consequently an immediate search was ordered to apprehend and assassinate the child. However on failing to locate the child by the forces of Herod, he out of desperation and vengeance issued orders to kill all those babies who were under the age of two years. Allah guided Hazrat Mariyum to migrate and seek proÂtection for her baby. According to Matthew (1:13,15) she migrated to Egypt. The flight to Egypt is not mentioned in the Quran unless the “High Ground” mentioned in Surah Al-Muminun (23:50) should be an illusion to it.
And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground affording rest and security and furÂnished with springs. (23:50)
In order to keep her child proÂtected from the clutches of Herod, she stayed away from her home for twelve years. As Jesus grew up Allaft gave him ample wisdom and knowledge. In the meantime Herod passed away and the peo ple took a sigh of relief. Hazrat Mariyum picked up her belongÂings and proceeded back towards the blessed land.
Beginning of His Public Ministry
Jesus grew up to be a very handsome man and God almighty bestowed upon him ample wisdom to guide the populace who had gone astray from the path of Allah. When he attained the age of thirty years, he began to preach the religion of Allah. The Holy Quran confirms the commencement of the preaching in Surah Al lmran (3:50) and Surah Az Zukhruf (43:63)
I have come to you) to attest the Law which was before me and to make lawful to you part of what was (before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah and obey me (3:50)
When Jesus came with Clear Signs he said: “Now have I come to you with Wisdom and in order to make clear to you some of the (points) on which ye disÂpute: therefore fear Allah and obey me. (43:63)
All three synoptic Gospels record Jesus’ public ministry as beginning after the imprisonment of John the Baptist and as lasting for about one year. The Gospel of John describes it as beginning with the choosing of his first disciples (John 1:40-51), and as lasting for perhaps three years. The account of the pubÂlic ministry and immediately precedÂing events is generally the same in the synoptic Gospels. Each describes the baptism of Jesus in the River Jordan by John the Baptist. Each reports that after the baptism he retired to the neighbourÂing wilderness for a 40-day period of fasting and meditation.
After his baptism and retirement in the wilderness, he returned to Galilee, visited his home in Nazareth (Luke 4:16-30), where his fellow Nazarenes objected to him, and then moved to Capernaum and began teaching there. About this time, according to the synoptic, Jesus called his first disciples, “Simon who is called Peter and Andrew his brother” (Matthew 4:18) and James the son of Zebedee and John his brother” (Matthew 4:21). Later, as his followers increased in number, he selected twelve disciÂples who assisted him in preaching. They helped him in spreading the religion of Allah during his life and afterwards. The Quran says in Surah As-Saff (61:14)
O ye who believe! Be ye helpers of Allah: as said Jesus the son of Mary to the Disciples “Who will be my helpers to (the work of) Allah?” Said the Disciples “We are Allah’s helpers!” (61:14)
Increase in Disciples
Using Capernaum as a base, Jesus, accompanied by his 12 choÂsen disciples, traveled to neighbouring towns and villages, proclaiming the advent of the kingdom of God, as had many of the Hebrew Prophets before him. When the wounded in body and spirit asked help from him, he sought to heal them with the power of faith. He stressed the infinite love of God for the lowest and weakest individuals and he promised pardon and eternal e in Heaven to the most hardened sinners, provided their repentance was sincere. Surah al Imran (3:57)
As to those who believe and work righteousness Allah will pay them (in full) their reward; but Allah loveth not those who do wrong. (3:57)
As his popularity, especially with social outcasts and the oppressed, increased he then divided his time to periods of traveling to cities in and outside the province of Galilee and periods of instruction (of his disÂciples) and retirement in Bethany Mark 11:11-12) and Ephraim (John 11:54), two villages near Jerusalem. The synoptic generally agree that Jesus spent most of his time in Galilee, but John centers his public ministry in the province of Judea.
Miracles Performed by Hazrat Isa (Pbuh)
There are numerous miracles performed by Jesus as referred in the synoptic Gospels and that of Johns. However only the following miracles have been referred in the Holy Quran:
One day Jesus was preaching to a large obstinate and a stubborn gathering the religion of Allah and exhorted them to believe in Him. Failing to get the desired response he tried to convince them with a miraÂcle. He took some wet clay and made the statue of a bird with it. Then he blew his breath on the clay and it became a real bird with wings, eyes and legs by Allah’s power. As the bird flew up chirping in the sky, the people who were wonder struck by this miracle could hardly believe their eyes. They were so impressed that they began to take the oath of allegiance. The Quran relates this in Surah Al lmran (3:49)
I have come to you with a sign from your Lord in that Imake for you out of clay as it were the figure of a bird and breathe into it and it becomes a bird by Allah’s leave: (3:49)
One day while Jesus was passÂing through a narrow and winding street came across a man who was blind and dumb. He put his hand on the shoulder of the man and with the blessing of the Allah the blind man’s sight was restored and in addition he was endowed with the power of talking. (Matthew 9:27- 34), Mark (8:22-24), Luke (18:35-43), John (9:1-7.)
One day a man who was sufferÂing from leprosy came limping towards Jesus. Lumps on his face, crooked fingers and few lost toes made him disgusting and repulsive. The locals in addition of being scared of him, also detested him but the heart of Prophet Isa was bleedÂing for the wretched man. In pain and agony he said in a weak tone: Cure me cure me, I am disgusted with my life. Jesus knelt and suppliÂcated for his recovery and patted his shoulders. By the grace of Allah his face became clear and all the lumps vanished in the twinkling of an eye. The crowd was amazed and bewilÂdered at the sight of this miracle (Matthew (8:1-2), Mark (1:40:42) and Luke (5:12-14).
A man by the name of Lazarus passed away and his bereaved sisÂters, Mary and Martha fell into melancholy and bereavement. They along with the mourners were makÂing preparations to perform burial ceremonies when Jesus came to their house. He knelt down and started to pray to Almighty Allah for the revival of Lazarus. By the grace of Allah he got up and began to talk. The sisters and all the mourners began to acknowledge the supreme power of their Lord. Luke (7:11-16) and John (11:1-7). The Quran relates these miracles in Surah Al .lmran (3:49)
And I heal those born blind and the lepers and I quicken the dead by Allah’s leave; and I declare to you what ye eat and what ye store in your houses. Surely therein is a Sign for you if ye did believe. (3:49)
The most significant moment in Jesus’ public ministry was Simon Peter’s realization at Caesarea Philippi that He was the Christ (Matthew 16:16; Mark 8:29; Luke 9:20); The Quran confirms that Jesus was an Apostle in Surah Al lmran (3:49).
And (appoint him) an Apostle to the Children of Israel (with this message) (3:49)
The Last Days
On the approach of Passover, (Passover, important Jewish festival commemorating the exodus of the Israelites from Egypt and their safe flight across the Red Sea. Moses Jed this flight, described in the Book of Exodus. In order to encourage the Egyptians to allow the Israelites to leave Egypt, God intends to “smite all the first-born both man and beast” in the land. To protect themselves, the Israelites are told to mark their dwellings with lamb’s blood so that God can identify and thus pass over them The celebraÂtion of the holiday begins after sun set on the 14th day of Nisan, the first month of the Jewish ecclesiasÂtical year, about the time of the vernal equinox. In accordance with rabÂbinic law, Jews living outside the limits of ancient Palestine celebrate the holiday for eight days Whereas Jews living within the limits of ancient Palestine celebrate Passover for seven days, conductÂing a Seder only on the first night.) Jesus traveled towards Jerusalem for the last time. (Gospel of John mentions numerous trips to Jerusalem and more than one Passover, whereas the synoptic roughly divide the public ministry into a Galilean section and a Judean section and record one Passover, which came after Jesus left Galilee for Judea and Jerusalem.) On the Sunday before the Passover, Jesus entered Jerusalem, where crowds of people who acclaimed him enthusiastically met him. There (on Monday and Tuesday, according to the synopÂtic), he drove from the Temple the traders and money changers who, by long-established custom, had been allowed to transact business in the outer court (Mark 11:15-19). He disputed with the chief priests, the scribes, the Pharithahees, and the Sadducees questions about his authority, tribute to Caesar, and the resurrection. On Tuesday, Jesus also revealed to his disciples the signs that would usher in his Parousia, or second coming. On Wednesday, Jesus was anointed in Bethany in preparation for his burial (Matthew 26:6-13; Mark 14:3-9). Meanwhile in Jerusalem the priests and scribes, concerned that Jesus activities would turn the Romans against them and the Jewish people (John 11:48), conspired with Judas Iscariot, one of his disciples, to arrest and kill Jesus by stealth, “for they feared the people” (Luke 22:2). John (11:47-53) places the conspirÂacy before Jesus’ triumphal entry into Jerusalem. On Thursday, Jesus ate the Passover supper with his disciples and during the meal referred to his imminent betrayal and death as a sacrifice for the sins of humanity. In blessing the unleav ened bread and wine during the Passover services, he called the bread his body and the wine his “blood of the covenant, which is poured out for many for the forgiveÂness of sins” (Matthew 26:27), and bid the disciples partake of each. This ritual, the EucHarithaht, has been repeated by Christians in worÂship services ever since and has become the central sacrament in the Christian church.
After the meal Jesus and his disÂciples went to the Mount of Olives, where, according to Matthew (26:30-32) and Mark (14:26-28), Jesus said that he would be “raised up” (from the dead). Knowing then that the hour of his death was near, Jesus retired to the Garden of Gethsemane, where, “being in agony” (Luke 22:44), he meditated and prayed. A crowd sent by the chief priests and the elders of the Jews, and led by Judas Iscariot, arrested him in Gethsemane.
Trial and Crucifixion Biblical View
According to John (18:13-24), Jesus was brought after his arrest to Annas, the father-in-law of the high priest Caiaphas, for a preliminary examination. The synoptic make no mention of this incident: they reportÂed only that Jesus was taken to a meeting of the supreme council of the Jews, the Sanhedrin. At the council meeting, Caiaphas asked Jesus to declare whether he was “the Christ, the Son of God” (Matthew 26:63). Upon his affirmaÂtion (Mark 14:62), the council conÂdemned Jesus to death for blaspheÂmy. Only the Roman procurator, however, was empowered to inflict capital punishment; and so, on Friday morning, Jesus was led before the procurator, Pontius Pilate, for sentencing. Before judgÂing, Pilate asked him if he was the king of the Jews: Jesus replied, “You have said so” (Mark 15:2). Thereafter, Pilate tried several expedients to save Jesus before ultimately leaving the decision to the people. When the populace insisted on his death, Pilate (Matthew 27:24) ordered his execuÂtion. (The actual role of Pilate has been much debated by historians. The early church tended to place the major blame on the Jews and to deal less harshly with Pilate.)
Jesus was taken to Golgotha and nailed to a cross, the Roman punishment for political offenders and criminals. Two robbers were crucified also, one on each side of him. On the cross, above Jesus’ head, “they put the charge against him, which read ‘This is Jesus the King of the Jews”‘ (Matthew 27:37). Late in the day, his body was taken down, and because of the approach of the Sabbath, when burial was not permitted; Joseph of Arimathea hastily laid it in a nearby tomb. (John 19:39-42 relates that Nicodemus assisted Joseph.)
The Quranic and Muslim View
The Homans made a very heavy and a large cross of wood for crucifying Jesus. To witness the event of that era a large gathering and the soldiers were standing all around where he was supposed to be crucified. Even those who were against the teachings of Prophet Isa (peace be upon him) were feelÂing squeezy inside. They did not agree with the idea of crucifying him. But was he actually crucified? The Quran relates this in Surah An-Nisaa (4:157)
That they said (in boast) “We killed Christ Jesus the son of Mary the Apostle of Allah”; but they killed him not nor crucified him but so it was made to appear to them and those who differ therein are full of doubts with no (certain) knowledge but only conjecture to follow for of a surety they killed him not. (4:157)
The end of the life of Jesus on earth is as much involved in mystery as his birth, and indeed the greater part of his private life, except the three main years of his ministry. It is not profitable to discuss the many doubts and conjectures among the early Christian sects and among Muslim theologians. The Orthodox Christian Churches make it a cardiÂnal point of their doctrine that his life was taken on the Cross, that he died and was buried, that on the third day he rose in the body with his wounds intact, and walked about and conversed, and ate with his disÂciples, and was afterwards taken up bodily to heaven. This is necessary for the theological doctrine of blood sacrifice and vicarious atonement for sins, which is rejected by Islam. But some of the early Christian sects did not believe that Christ was killed on the Cross. The Basilidans believed that some one else was substituted for him. The Docetae held that Christ never had a real physical or natural body, but only an apparent or phantom body, and that his Crucifixion was only apparent, not real. The Marcionite Gospel (about AD. 138) denied that Jesus was born, and merely said that he appeared in human form. The Gospel of St. Barnabas supported the theory of substitution on the Cross “The Quranic teaching is that Christ was neither crucified nor killed by the Jews, notwithÂstanding certain apparent circumÂstances which produced that illuÂsion in the minds of some of his enemies: that disputations, doubts, and conjectures on such matters are vain; and that he was taken up to Allah.” The Holy Quran says in Surah An-Nisaa (4:158)
Nay Allah raised him up unto Himself; and Allah is Exalted in Power Wise. (4:158)
There is difference of opinion as to the exact interpretation of this verse. The words are: The Jews did no kill Jesus, but Allah raised him up (rafa’u) to Himself. One school holds that Jesus did not die the usual human death, but still lives in the body in heaven, which is the generally accepted Muslim view. Surah An-Nisaa (4:159)
And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment He will be a witness against them (4:159).
Before his death
Interpreters have not agreed as to the exact meaning. Those who hold that Jesus did not die refer the pronoun “his” to Jesus. They say that Jesus is still living in the body and that he will appear just before the Final Day, after the· coming of Hazrat Mahdi, when the world will be purified of sin and unbelief. There will be a final death before the final Resurrection, but all would have believed before that final death. Others think that “his” is better referred to “none of the People of the Book”, and that the emphatic form “must believe” (la yu’ minanna) denotes more a question of duty than of fact.
The Holy Book: Gospel (Injil)
The English word “gospel” is derived from the Old English god spel (“good tidings”), which is a renÂdering of the Greek evangelion (“good news”). Gospel is one of the four accounts of the life and teachÂings of Jesus Christ that begin the New Testament; selections from these books are read or sung in Christian churches during worship services. Other Gospels do exist, but are considered as part of the Apocryphal New Testament, a colÂlection of texts not considered to be part of the New Testament or of the writings of the early Fathers of the Church. Scholars generally agree that all four Gospels were written originally in Greek and that the authors probably made use of earliÂer Aramaic oral or written sources that preserved many of the actual works and sayings of Jesus.
Synoptic Gospels
The first three Gospels (Matthew, Mark, and Luke) are called the Synoptic Gospels because they provide the same general view of the life and teaching of Jesus. They narrate almost the same incidents, often agreeing in the order of narration of events, and are similar in wording. In many instances they use identical phrasÂing. Until the 19th century nearly all scholars and theologians believed that Matthew was the earliest Gospel. Mark was believed to be an abridged version of Matthew. Luke was believed to be the latest of the three, being drawn apparently from Matthew and Mark. With some modÂification, this remains the view of some conservative scholars.
Today, most other scholars accept some modified form of the two-source hypothesis, first develÂoped in the latter ‘part of the 19th century. According to this hypotheÂsis, Mark is the earliest Gospel and provided much of the narrative material, as well as the framework, for both Matthew and Luke. A colÂlection of sayings (with a few narraÂtives) of Jesus, which may have been written in Aramaic, was the second main source employed by Matthew and Luke. Scholars disÂagree over whether this was a sinÂgle document. This source provided the material lacking in Mark and then, apparently, was lost. It usually is designated as Q (from German Quelle, “source”), but sometimes as Logia (Greek, “words” or “sayings”). The authors of Matthew and Luke may also have drawn material from other sources available to them individually.
Gospel of John
The Gospel attributed to John the Evangelist differs in many respects from the Synoptic. Several incidents mentioned in John are not in any of the Synoptic and others recorded in them are not recorded in John. Modern biblical scholars agree that the Gospel of John was written after the Synoptic Gospels. Considerable disagreement, howevÂer, exists among them over whether the author of John knew the Synoptic and used them as sources. Some scholars believe & the author may have known Mark and Luke and may have used these Gospels.
Gospel According To Muslims
Most of the teachings of Hazrat Isa are still in the Gospel but some of the things written in the Bible are not in original form. They were changed and some additions as well as subtractions have been made in his teachings. The Quran says in Surah Al-Maida (5:46)
And in their footsteps We sent Jesus the son of Mary confirming the law that had come before him: We sent him the Gospel: therein was guidance and light and confirmation of the law that had come before him: a guidance and an adrifonition to those who fear Allah. (5:46)
Referring of Hazrat Isa As Tile Son of God
Taking men for gods or sons of Allah was not a new thing. All ancient mythologies have fables of that kind. There was less excuse for such blasphemies after the Prophets of Allah had clearly explained out true relation to Allah than in the times of primÂitive ignorance and superstition. The most honoured of the prophets of Allah are but men. All power belongs to Allah, and not to any man. Allah’s creation may take many forms, but because in any particular form it is different from what we see daily around us, it does not cease to be Creation, or to be subject to the power of Allah. No creature can be God. Surah Al-Maida (5:17)
In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: “Who then hath the least power against Allah if His Will were to destroy Christ the son of Mary his mother and all everyone that is on the earth? For to Allah belongeth the dominion of the heavens and the earth and all that is between. He createth what He pleaseth. For Allah hath power over all things.”(5:17)
The following passages from the Old Testament, shows how freely the Jews used the expression “sons of God”. A sect of them called ‘Uzair a son of God, according to Baidhawl. The Christians still call Christ the son of God.
Sons of God: Cf. Job, xxx viii. 7; “When the morning stars sang together, and all the sons of God shouted for joy.” In the 29th Psalm, 1st verse, the authorized Translation “O ye mighty” should apparently be “O ye sons of Elim”. El being a name of God, Cf. also Genesis, VI. 2: “The sons of God saw the daughters of men.” Beloved: Cf. Psalms, cxxvii, 2: “He giveth his beloved sleep.”
Regarding this, the Quran says in Surah At-Tauba (9:30) and Surah Al-Maida (5:18)
The Jews call Uzair a son of Allah and the Christians call Christ the son of Allah. That is a saying from their mouths; (in this) they but imitate what the unbelievers of old used to say. Allah’s curse be on them: how they are deluded away from the truth! (9:30)
(Both) the Jews and the Christians say: “We are sons of Allah and His beloved.” Say: “Why then doth He punish you for your sins? Nay ye are but men of the men He hath creatÂed: He forgiveth whom He pleaseth and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth and all that is between: and unto Him is the final goal (of all) (5:18)
This refrain in the verse negaÂtives the idea of son ship, and in this verse negatives the idea of an exclusive “Beloved”. In both cases it means that Allah is indeÂpendent of physical relationship or exclusive partiality.
Significance of the Cross
The cross is the most familiar symbol for Christianity. Jesus was crucified on a cross. Crucifixion was not an uncommon Roman method of execution, at least in Jerusalem. The cross signifies the fact that according to Christianity Jesus died for mankind’s sins. He died for the salvation of humanity. Through Jesus we can be saved and achieve salvation and the grace of God. The Christian cross takes many form. some adorned with flowers and some with small figures of Jesus. Christian Church and Cathedral foundations stake the basic form of a cross.
