Love Stories from the Qur'an

Product Information

Qaim, Mahdi Muntazir (2007). Jesus Through the Qur'an and Shi'ite Narrations. Queens, New York: Tahrike Tarsile Qur'an Inc. ISBN 978-1879402140. In Kitab al-Milal wa al-Nihal, al-Shahrastani ( d. 1153), an influential Persian historian, historiographer, scholar, philosopher and theologian, records a portrayal of Jesus very close to the orthodox tenets while continuing the Islamic narrative:

Wikipedia Jesus in Islam - Wikipedia

Jesus is featured as a major figure in two categories of hadiths which can be described as apocalyptic and biblical. [128] The eschatological role of Jesus in the hadiths may have been influenced by ideas of the Second coming held by the Eastern Churches, as well as the Quranic Jesus mentioned in 43:61. [128] Many of the hadiths which feature Jesus's sayings were not included in the canonical hadith collections, which became more focused on the sayings of Muhammad, but were instead included in a separate genre known as Qisas al-anbiya ('Stories of the Prophets'). [129] Sunni Islam Peters, Francis E. (1990). Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation, Volume 3. Princeton University Press. ISBN 9780691020556. See also: Second Coming §Islam, Islamic eschatology, and Hadith of Jesus praying behind Mahdi Timeline of the arrival of Jesus before Judgement Day The Minaret of Isa in the Umayyad Mosque, DamascusAbu Musa Mohammad Arif Billah, Influence of Persian Literature on Shah Muhammad Sagir's Yusuf Zulaikha and Alaol's Padmavati, 2014: 101 a b Al-Qaradawi, Yusuf (30 January 2018) [30 January 1999]. "INTRODUCTION". The Lawful and the Prohibited in Islam (Al-Halal Wal Haram Fil Islam). American Trust Publications. p.5. ISBN 9780892590162.

Love Stories from the Qur’an by Yahya Ibrahim | Open Library

Modern Islamic scholars like Sayyid Muhammad Husayn Tabataba'i interpret the ascension of Jesus as spiritual, not physical. This interpretation is in accord with Muʿtazila and Shia metaphorical explanations regarding anthropomorphic references to God in the Quran. Although not popular with traditional Sunni interpretations of the depiction of crucifixion, there has been much speculation and discussion in the effort of logically reconciling this topic. [78] Roxburgh, David J. "Kamal Al-Din Bihzad and Authorship in Persianate Painting." Muqarnas 17 (2000). https://doi.org/10.2307/1523294. Based upon several Hadith narrations of Muhammad, Jesus can be physically described thus (with any differences in Jesus' physical description being due to Muhammad describing him when seeing him at different occasions, such as during his ascension to Heaven, or when describing Jesus during Jesus' second coming): [140] Titley, Norah M., Persian Miniature Painting, and its Influence on the Art of Turkey and India (Austin: University of Texas Press, 1984). The story of Ibrahim (السلام‎ عليه) starts with him and his family in the desert. Then the tiny intro of how Makkah came into being and Ramzan sprouted. Then there’s also a tiny intro of how Kabah was created.He has made me a blessing wherever I go, and bid me to establish prayer and give alms-tax as long as I live, see also: "Others, however, understand the second coming of 'Isa ... [is] to kill the Dajjil, to break the cross and decimate all Christians and their places of worship, and to inaugurate the aforementioned period of peace before the actual coming of the Hour". [89] Early Sufis adopted the sayings of Jesus in the Sermon on the Mount and an ascetic dimension. The submission and sacrifice Jesus exemplified shows the Muslim is to be set apart from worldly compromises. In poetry and mysticism, Jesus was celebrated as a prophet close to the heart of God achieving an uncommon degree of self-denial. [28] Reynolds, Gabriel Said (2010). "On the Qur'anic Accusation of Scriptural Falsification (tahrîf) and Christian Anti-Jewish Polemic" (PDF). Journal of the American Oriental Society. 130 (2): 189–202 . Retrieved 2018-03-03. Ibn Kathir ( d. 1373) follows traditions which suggest that a crucifixion did occur, but not with Jesus. [75] After the event, Ibn Kathir reports the people were divided into three groups following three different narratives; The Jacobites believing "God remained with us as long as He willed and then He ascended to Heaven"; the Nestorians believing "The son of God was with us as long as he willed until God raised him to heaven"; and the Muslims believing "The servant and messenger of God, Jesus, remained with us as long as God willed until God raised him to Himself." [76]

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

The first and earliest view of Jesus formulated in Islamic thought is that of a prophet – a human being chosen by God to present both a judgment upon humanity for challenge to turn to the one true God. From this basis, reflected upon all previous prophets through the lens of Muslim identity, Jesus is considered no more than a messenger repeating a repetitive message of the ages. The miracles of Jesus and the Quranic titles attributed to him demonstrate the power of God rather than the divinity of Jesus – the same power behind the message of all prophets. Some Islamic traditions believe Jesus' mission was only to the children of Israel and his status as a prophet being confirmed by numerous miracles. [25] [26] Robinson, Neal (1991). Christ in Islam and Christianity. New York: SUNY Press. ISBN 978-0-791-40559-8. 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 Whenever my eldest one doesn’t want to share anything with her little sister, she says to me “I don’t want to share like that monkey in the Miraj story” 😅 and I ask her –“so what did the monkey learn from the Prophet saw? – that he shared things with others”. I tell her, sharing isn’t an obligation, but sharing brings barakah in your own things too – which means that the happiness you are getting from your things becomes double 💕 even if it doesn’t increase in quantity, it increases in quality through the blessings we get from sharing. And then the kids apply it on me when I’m sitting in one corner sipping on my coconut juice 🙄 4 year old: “Ama share it with us (her and her sister) for more barakah” Me: *takes bigger gulps till their tiny feet reach me* 🤣 Jokes apart, we have to model the behavior we want the kids to adopt. So I share and to be honest – it DOES bring barakah because we all get full with the same coconut nonetheless 🤷🏽‍♀️ 18) The thi

Jesus is described by various means in the Quran. The most common reference to Jesus occurs in the form of Ibn Maryam ('son of Mary'), sometimes preceded with another title. Jesus is also recognized as a nabī ('prophet') and rasūl ('messenger') of God. The terms 'abd-Allāh ('servant of God'), wadjih ('worthy of esteem in this world and the next') and mubārak ('blessed', or 'a source of benefit for others') are all used in reference to him. [92] According to Islam, Jesus never claimed to be divine. [57] Sakura, Muham (11 November 2017) [December 2015]. "Preface". The Great Tale of Prophet Adam & Prophet Jesus In Islam. United Submitters International. p.6. ISBN 9783739635736. Beutel, David. "Jami's Yusuf and Zulaikha: A Study in the Method of Appropriation of Sacred Text." Beutel. Accessed November 18, 2022. http://beutel.narod.ru/write/yusuf.htm. Roxburgh, David J, "Kamal Al-Din Bihzad and Authorship in Persianate Painting," Muqarnas 17 (2000): 119–46. doi: 10.2307/1523294. Some academics have noted that the account in Surah 19 is particularly close to that in the Christian Gospel of Luke. [13] The Annunciation to Mary is mentioned twice in the Quran, and in both instances Mary/Maryam is told that she was chosen by God to deliver a son. In the first instance, the bearer of the news (who is believed by most Muslims to be the archangel Gabriel), delivered the news in ( 3:42-47) as he takes the form of a man ( 19:16-22). [14] [15] The details of the conception according to 66:12 and 21:89, Mary conceives Jesus by being blown into her womb through the spirit (i.e archangel Gabriel), Mary asks how she can bear a son in view of her chastity, she is told that God creates what he wills and that these things are easy for God. [14]

A. Helwa

The story of Yusuf and Zulaikha takes place in the twelfth chapter of the Qur’an, titled "Yusuf." The story plays a primary role within the chapter, and begins after Yusuf, son of Yaqub ibn Ishaq ibn Ibrahim, is abandoned and subsequently sold to an Egyptian royal guard. [1]

The Qur’an and the Bible have common events.

The 10th-century Persian scholar al-Tabari (839–923) mentions envoys arriving from the king of Persia with gifts (similar to the Magi from the east) for the Messiah; the command to a man called Joseph (not specifically Mary's husband) to take her and the child to Egypt and later return to Nazareth. [17] Straight, lank, and long hair that fell between his shoulders. It seems as though water is dribbling from his head, though it is not wet. Yusuf and Zulaikha" (the English transliteration of both names varies greatly) refers to a medieval Islamic version of the story of the prophet Yusuf and Potiphar's wife which has been for centuries in the Muslim world, and is found in many languages such as Arabic, Persian, Bengali, Turkish, Punjabi and Urdu. Its most famous version was written in the Persian language by Jami (1414–1492), in his Haft Awrang ('Seven Thrones'). 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/ . For years, Zulaikha suppressed her desire for Yusuf until she could not resist it any longer. She ends up attempting to seduce Yusuf. When Potiphar found out, he sent Yusuf to prison causing Zulaikha to live with extreme guilt. [20] One day while in prison, Yusuf was able to interpret the Pharaoh's dream, and thus, the Pharaoh made Yusuf chief of all his treasures. [21] Because of this, Yusuf was able to meet with Zulaikha. He saw that she still had love for him and was miserable. He took her in her arms and prayed to God. The prayer and the love Yusuf and Zulaikha had for each other attracted a blessing from God. Restoring youth and beauty to Zulaikha. They got married and lived happily. [22]