Whatever the conditions may be, a believer should not go out of the frame of good manners, civility, and decency, for others ascribe all of their actions to faith. Thus, even in the face of the most grave situations or unyielding cases, believers should not swerve from their direction. Examining the life of the Prophet Muhammad, peace and blessings be upon him, we see that he never changed his manners, even at times when he was challenged by Abu Jahl, the man who did all possible evil to oppose the Prophet.

There is occasionally a bitter tone in some of the Qur’anic passages as far as unbelief and unbelievers are concerned. However, we should clarify here that this harsh style is for devious thoughts and ideas, not for individuals. The Qur’anic message does not position any individual as an opponent just because of who they are. It is profane thoughts and views of denial – which are not unique to certain individuals but which have always existed and will continue to exist – that the Qur’an deals with rather harshly. This is a lesson believers should learn from the Qur’an in their engagement with others.

This is an attitude to be adopted not among people only, but among states, too. Let us reify the concept by an example from the Qur’an. God’s message to Moses, peace be upon him, concerning his encounter with the Pharaoh was, “but speak to him with gentle words, so that he might reflect and be mindful or feel some awe (of me, and behave with humility)” (Ta Ha 20:44). Speaking with gentle words and softly, even if it is the Pharaoh you are going to deal with – the Pharaoh who afflicted you and your nation with all possible oppression and violence. Another remarkable point here is that the Qur’an binds reflection and God-consciousness to “gentle words.” By a reverse conceptualization, we could induce the meaning that “in case you advance towards him in virulence, he shall neither reflect nor stand in awe.” So, benignity and tolerance are indispensable articles to communicate a message, whoever the addressee is.

That is, a believer always has to stand in the climate of a gentle attitude, gentle state, gentle heart, gentle conscience, and gentle words, so that they can serve others with true guidance. Otherwise, all the states and attitudes of those who have not been softened, melted, and molded in this Prophetic spirit will be artificial and theatrical. Such insincere people may smile for a while, but they will expose their teeth and present their genuine nature when their tails are stepped upon. Indeed, for how long could a firefly deceive astronomers that it is a star?

In the light of these criteria, it is also possible to read the descent of the Messiah on earth in the latter times with a message of being “without a hand to those who beat you, without a speech to those who curse you, and no hearts for those who break hearts,” even if some may consider this out of balance.

The example of Bediuzzaman, the sufferer of the age, is unique. Even towards those who had been his most merciless, inhumane torturers he managed to communicate the truths of faith and was never offended. Indeed, have believers not exerted every single effort to shine the inspirations of their souls to those who dug ditches and pushed them in?¹

Communicating with someone, or spreading a message, is impossible by raving or clamoring, violence or anger. Maybe violence was once a method or tool; but time has invalidated it. Today, the principle of persuasion is, and will be, dominant ever after. Today’s devotees of love should reach the level framed above, and should make abundant practices about that.

As as pointed out above, in the latter times, the Messiah will surely descend on earth in order to fulfill that significant mission, even, say, if he is in the remotest corner of the Hereafter. But this descent is dependent upon the meaning and spirit within your representative, collective body. Yes, he will descend to be the mold for that meaning. If that spirit is missing, I think, his corporeal descent will not mean anything. To conclude, we should know that a resurrection in the latter times will be realized by the reviving breaths of the heroes of love who represent gentle states, gentle attitudes, gentle hearts, and gentle words.

1- See 85:4 in the Qur’an for the short passage on tyrants who dug ditches of fire and killed believers.

We are a small group of women of Turkish-Muslim and Catholic origins who became acquainted in the Spring of 2009 and immediately recognized our soulful connection with one another. Since that time, we have been meeting regularly to share our faith and love of God. During our studies we discovered that Mary holds a unique place of reverence in both our traditions. For instance, she is the only woman mentioned by name in the Holy Qur’an, and is mentioned in twelve chapters throughout the Qur’an, a total of thirty-four times, (The Fountain Magazine, Issue 72, pg 46ff). One chapter in particular, Sura 19, (Maryam), is named after her. In addition, within the Catholic tradition the honors given to Mary are innumerable. Litanies composed in her honor and prayed at various times throughout the year reveal such titles as: Mother of our Redemption, Mother of Comfort and Understanding, Immaculate Conception, Our Lady of Perpetual Help, just to name a few!

But why did we actually choose Mary to begin our more formal studies together? Perhaps on a more unconscious level the need for the universal, open-hearted Mother is keenly felt by many of us at a time when other sources of grounding and spiritual nourishment are so troubled in our world. Perhaps it was because we intuitively understood that Mary reveals to us a sublime expression of what it means to be truly human; to be incomparably holy, yet void of any judgment or dualism; of strong Jewish culture and spirituality, yet universally receptive to all of God’s people.

The conception and the birth of the Messiah

Christianity and Islam each teach that Mary was chosen to be the mother of the Messiah Jesus/Isa, and that her conception was accomplished by God’s miraculous intervention, and not by human intimacy. Both traditions record that the Angel Gabriel appeared to Mary announcing to her that she had found favor with God:

“Mary, full of Grace, blessed are you among women, and blessed is the fruit of your womb.” (Luke 1:26ff)

“Mary, God gives you the glad tidings of a Word from Him, to be called the Messiah, Jesus son of Mary, highly honored in the world and the Hereafter, and one of those near-stationed to God.” (Sura 3:45)

When Mary questioned the angel as to how this could be accomplished, since she “did not know man,” Gabriel once again responded very similarly in both Holy Scriptures.

“The Power of the Most High will over shadow you so that the Holy One to be born shall be called, the Son of God.” (Luke 1:34-36)

“God creates whatever God wills. He does but say to it ‘Be’ and it is.” (Sura 19:35);”We breathed onto her out of our Spirit and We made her and her son a miraculous sign.” (Sura 21:91)

Although the Qur’an makes no direct mention of Mary’s visit with her cousin Elizabeth, as recorded in the New Testament, the encounter is well-known among Muslims and is tenderly represented in a beautiful Muslim film depicting the life of Mary.[1] Further, both the Qur’an and the Bible make mention of Zachariah’s three days without speech during these events, as a consequence of his having asked God for a “sign” (Luke 1:18ff; Sura 19:10).

Christianity and Islam agree that Mary was alone when the angel Gabriel appeared to her. Islam, however, also holds that at the actual moment in which Mary gave birth to Isa in Bethlehem, she was again without human companionship. The Qur’an records that Mary was alone in the desert and that during moments of great distress, just prior to Isa’s birth, God comforted and reassured her. He provided nourishment to her from a nearby sacred date palm tree, as well as refreshment from a rivulet which miraculously appeared. Shortly after his birth, the infant Isa/Jesus spoke reassuring and comforting words to his mother who vowed to remain in silence that day and “enter into no talk with any human being” (Sura 19:26).

The Christian image of the birth of Jesus differs on several accounts. In the New Testament, Mary is betrothed to Joseph who assumes the role of her chaste companion, and the guardian and protector of her and her child. It is usual for Christians to visualize Mary and Joseph together in a stable or cave with the babe Jesus wrapped in swaddling clothes and lying in a manger; indeed this is the scene described in the Gospel account by St. Luke. However, the precise moment of Jesus’ birth is not revealed to us, only the setting following his birth. It is actually later that night or perhaps the following day that is described by St. Luke in the Gospel account when the shepherds arrive and “marvel,” in the company of Mary and Joseph, at the sight of the infant Messiah wrapped in swaddling clothes and lying in a manger (Luke 1:8ff). It is interesting to note that in contrast to the “marveling” of the shepherds, Luke uses the phrase, “but Mary kept all these things in her heart.” Might we consider this notation a subtle reference to the vow of “silence” Mary may have been keeping that day, which the Qur’an more explicitly makes reference to?

It is also worth noting that accounts of Jesus’ actual birth, revealed in both the writings of Mary of Agreda and Catherine Emmerich, [2] indicate that Mary was alone in the company of the Divine during the moments in which she gave birth to the Messiah. Catherine Emmerich, a Catholic nun and mystic of the seventeenth century, for instance states that Joseph noticing the supernatural light surrounding Mary, “went into his little cell and threw himself on his face in prayer.” Similarly, Mary Agreda, also a Catholic nun and mystic of the fourteenth century, records that Joseph had retreated to another section of the cave and kept prayerful vigil through the night. Reminiscent of the scene in the Qur’an, she writes that shortly after his birth the infant Jesus actually spoke comforting words to his mother![3]

Of further interest is an account given by Catherine Emmerich of what happened just hours before the Nativity, in which Mary and Joseph take a walk through the valley behind the Cave, and visit the “tomb of Mahara (Abraham’s nurse).” This tomb was situated near a “sacred tree.” While at this site, Joseph and Mary spent time in prayer together. At one point it was decided that Joseph would go into the city of Bethlehem to obtain some provisions, leaving Mary by herself. This image of Mary being alone on the outskirts of the city and near a sacred tree shortly before the birth of Jesus bears a remarkable resemblance to the scene recorded in the Qur’an where Mary, just prior to Isa’s birth, is alone in a remote area of Bethlehem and near a sacred date palm tree. Catherine Emmerich records that when Joseph returned with their provisions he accompanied Mary back to the cave and shortly thereafter she gave birth to Jesus.[5] Muslims believe that Mary gave birth to her child at this sacred tree (Sura 19:23ff).

We would like to make one last observation regarding Mary’s conception and the birth of the Messiah. As clearly noted in the Qur’an, but only alluded to in the Gospels, Mary is scorned by those who judged the birth of Jesus to be the product of an adulterous relationship. This may account in part for the distress she experienced recorded in Sura 19 above when God comforted her moments before giving birth. Other passages in the Qur’an make reference to a confrontation between Mary and her own people regarding Isa’s birth. They exclaim to her, “O Mary! Assuredly you have done unexpected and strange things. O sister of Aaron, your father was never a wicked man, nor was your mother unchaste” (Sura 19:27-28). In comparison, one may examine a subtle reference made in the Gospel of John. In chapters seven and eight St John describes a setting in which Jesus was confronted by a few false religious leaders. In the course of their taunting, they infer that Jesus was the “son of a Samaritan.” Though more subtle in its inference, the judgment being made regarding Mary’s reputation and the implication that Jesus was the product of an illicit relationship is apparent. Jesus’ response to them, “you dishonor me” is particularly appropriate in light of this. Hence, the Qur’an seems to convey more clearly the painful experience which Mary in particular underwent in this matter.

Although not completely identical in their details, these accounts of Mary’s experience regarding the conception and birth of Jesus contain many astounding parallels. Perhaps what seems at a first reading to be irreconcilable differences presented in the Gospels and in the Qur’an are in reality only partial glimpses of a more total picture. This more “total” picture is not absent in the sacred writings of each tradition, but merely some aspects are hidden. If we ponder them with an open heart perhaps they will allow us to enter something much greater and more profound.

Mary – the “Kli” of Jewish mysticism:

Although the virgin birth of Jesus by Divine intervention is not honored in Judaism as it is in Christianity and Islam, it is interesting to note a comparable theme revealed in the spiritual teachings of Jewish mysticism, known as “Kabbalah.” Though complex in theory at times, an aspect of Kabbalah teaching may be applied to Mary and perhaps thus more easily understood.

Essential to the teachings of Kabbalah is the understanding that God, the Divine Creator, is in His very essence the “Will to Bestow.” In other words, God is God because He is continually in the act of Self-Giving, and possesses no other desire than to Bestow His Abundance onto His Creation. By contrast, the created were created and designed to receive God’s Abundance. This is known in Kabbalah as the “Will to Receive.” Thus, God created His creation in order to receive of His goodness and thereby accommodate his Desire to Give and Bestow. The created’s will to receive is compared to an empty cup or vessel waiting to be filled by God’s abundance. This vessel is known in Kabbalah as “Kli.” Kabbalah teaches that although God’s Will to Bestow is continually and perfectly being manifested, the created’s will to receive is limited and marred by egocentric needs.[6]

If one takes a quantum leap of association one may use the teachings of Jewish mysticism to perceive Mary as the ultimate model of “Kli,” (i.e. the human receptivity to God, totally emptied of the self-serving ego). In her pristine human desire to please God and receive God’s Will, referred to in the Gospel’s as her Fiat – “Be it done unto me according to your Will” – Mary perfectly fulfills the essence of her existence. By way of her selfless love for God, her unwavering trust in His Benevolence, and complete receptivity to His Will to Bestow, Mary, the perfect “Kli,” becomes a means that God brings forth through her what has been previously unrealized – the fullness of His own Divine bliss manifested in the soul and humanity of Jesus.

Just as we are discovering through quantum sciences that our own thoughts or intentions will eventually be manifested on the physical plane in some form or other, so too, a thought or word or intention that exists in the “mind” of God – so to speak – will ultimately be realized in physical reality as well. It is interesting to note that Jesus is known and referred to as the “Word” of God in both Islam and Christianity (Qur’an 3:45; John 1:1-3,14).

On the mundane and practical level, the human mind has difficulty grasping Mary’s miraculous conception and the virgin birth of Jesus, but in the mystical realm of Kabbalah, for instance, we may come to acknowledge Mary’s experience as the receptivity to God as we were all created to be and the manifestation of His Love as we were all meant to bring It forth into the world.

From the heart – how Mary has personally touched us Who is Mary in my life?

by Ayse

When we first started to come together and share our faith with each other, I realized how much more I needed to learn about my own faith. I had always been told that my faith brings together all Abrahamic religions and the name of my faith stood for peace: Islam. I could understand it in my mind. But as we came together, as we studied the Bible and the Qur’an and found how God loved diversity and thus created us in different shapes, colors, nationalities and so on, my heart started to agree with what my mind had been saying. That is when my heart began to work with my mind. Now, I feel God in my heart.

As time passed and as we studied Abraham, Jesus, the Night Journey, and Mary, my own faith started to get stronger. Mary was Jesus’ mother and one of the most praised female characters in the Qur’an; I knew this before we started to study Mary in both traditions. Now Mary represents how much God loves women as His own creation, as He gives her name to a large section of His own sacred book. In my country I was asked so many times about the women rights in Islam. Now I think I know the answer. Mary is obedient to God’s order, she stands strong in her community and is proud of her baby, while being very humble in her relationship with God, as pure as an angel. In this way, Mary (may God be pleased with her) has taught me: I am obedient, I am humble, I refrain from sins and I am still standing as a woman of my time in my community; as I do these I become closer to God. I would love to spend my whole life in this way. I would like to thank all my friends who worked together on this article and who helped me to understand Mary in my mind and feel her in my heart.

Mary in my life

by Hulya K.

First of all, during our meetings I learned how important the interfaith dialogue is. God loves diversity and created us so different from one another. At the same time, He created us with common values. Yes, we all have eyes, ears, fingers, and even fingerprints but they are also all different from each other. Similarly, our faiths have the same values, like Abraham, Moses, Jesus, and Mary. The discussion of Abraham, Jesus, and Mary in Christianity and Islam makes my faith stronger and deeper.

In addition, I have learned many things about the life of Mary. I am inspired by her trust in God. It is not important how bad the situation you are in or what people say about you. Just trust God. Just do what He wants. Just accept what He gives you. Do not say a word. Be silent and trust God. He knows and gives the best for you. In Turkey, she is known as “Mother Mary.” Now, I can understand why this is so… Thank you my dear friends and thank you Fethullah Gulen for your ideas which encourage us to come together.

Another dimension of awareness of Mary

by Clare

As present as Mary has been these many years in my life, the depth of my awareness and love for her has grown even more deeply during these weeks of our inter-faith study of her. As a Christian I am particularly blessed by exposure to aspects of Mary’s life found in the Qur’an but generally absent in the Gospels. They have opened up for me another dimension of Mary’s great heart and soul. I think of Mary as a key to true peace among people. When she is revealed in the heart, the heart grows to love her, but also feels it is loved and welcomed unconditionally by her. In the Catholic tradition one of her titles is, “Our Lady of all the Nations.” Through the “virgin point” in her heart and soul, which she never abandoned, I am led into further depths of knowing and loving Jesus, and through her universal motherhood and love of all people, I am led into further depths of knowing and loving my sisters and brothers of all faiths.

My feelings towards Mary

by Hulya T.

My feelings towards Mary began when I watched a movie about her during my pregnancy. Later, I started reciting Sura Mary from the Qur’an and also read the translation of it many times. When I was in difficulty, I remembered her. I thought how she coped with so much trouble. How brave she was, how self-confident she was. How powerful her faith was. In our meetings, a different window opened for me. I learnt the perspective of different faiths of Mary. I learnt their respect towards her. The more I learnt, the more I loved. Most importantly, I saw the whole picture. Actually, the similarities between our faiths are much greater than the differences. These sentences are just an example of what I feel. Last but not least, I would like to thank my dear friends.

Conclusion

Relating to one another and learning from one another in a spirit of trust and love is the most precious gift. As Rumi, the beloved Sufi mystic of the thirteenth century expressed, “There was a dawn I remembered when my soul heard something from your soul.” This “dawn remembered” is nothing less than our common oneness in God’s “heart.” What appears to our mind at times as irreconcilable differences may be transformed and integrated into a greater perspective when we open it to God’s grace. This is what we experienced in our study of Mary.

In the Catholic tradition, it is believed by many that Mary has been appearing to visionaries in Medjugje, Bosnia since 1981. Her continual message to the world has been to “Pray, Pray, Pray.” During the early years of apparitions, it was recorded that her message also included admonition to respect the beliefs of all people. “God is One and Indivisible,” she said and cautioned against the dreadful divisions being created in the world. Around this same time, Mary made special mention of a holy and humble woman named Pasha and asked that we try to become more like her. It was discovered that Pasha was a Muslim woman who lived in the nearby city of Sarajevo. [7] Mary’s message that day reveals a profound wisdom and all-inclusive love for us to ponder. In the context of apparitions considered to be “Catholic,” the Blessed Virgin Mary admonished her children to be more like a holy Muslim woman.

The Qur’an states that no one knows the true meaning of the Book (i.e. the Qur’an, the Torah and the Gospels) except God and those of true understanding, (Sura 3:7) and that He will one day make clear our misunderstandings. “Whatever you differ on, the final judgment about it is with God. Such is God, my Lord: in Him I put my trust, and to Him I turn in devotion” (Sura 42:10). These words reassure us that God Himself will bring into clarity what is now dimly understood, as the apostle Paul also states in his letter to the Corinthians, “Now we see through a mirror dimly, but then we shall see face to face (1Cor. 13:12ff).

Mary has given us a great gift on this journey. We praise and thank her for it. There is still a great distance yet to go. In trust we wait for God to show us more.

A former member of a Catholic Contemplative Order, Clare Julian is a licensed clinical social worker who currently lives and works in SLC. She has a deep passion for the potential of healing through inter-spiritual dialogue and friendship, and has been greatly blessed by both. Meryem Tuz is a dialogue activist in USA. She graduated from Middle East Technical University, Ankara, Turkey, with a major in chemistry.

Notes

1. “St. Mary” directed by Shahriar Bahrani, 2007.

2. Catholic nuns of the fourteenth and seventeenth centuries who received divine revelation of Mary’s life.

3. Catherine Emmerich. The Life of the Blessed Virgin Mary; p. 197.

4. Mary Agreda. Mystical City of God, p. 231.

5. Emmerich, pp. 195–197.

6. See B’nei Baruch Kabbalah, kabbalahlearningcenter.info.

7. Mary Craig. 1988. Spark from Heaven: Mystery of the Madonna.

Awaiting a savior at times when basic credo of belief is ignored, abandoning religious duties has become common, and proper conduct as enjoined by faith has been forgotten in the world, dates back very early in history. Jews, Christians, even many people before them all spent a lifetime with expectations of a savior, especially when they had to face injustice and suffer. Throughout the ages of prophetic mission that was represented by a chain of messengers, it was always a Prophet or a Messiah for whom the people waited. After the Messenger of God, peace and blessings be upon him, people no longer await a messenger; rather they are expecting a reviver or a savior, a guide or a mahdi from the lineage of the Prophet. This mahdi has been called Mahdi al-Rasul, due to the perception that the Mahdi will be sent like a messenger by God and that there are signs of his superiority over the Fuqaha al-Arbaa (four great jurists of Islam: Imam Azam, Imam Malik, Imam Safii, and Imam Ahmad ibn Hanbal), saints of all ranks, and even the Qutb al-Irshad.¹

Islam and anticipation of the Mahdi

In religions like Judaism and Christianity people have always awaited a Messiah or a Mahdi, who will save the believers from sufferings and teach the faith to others. Such anticipation consolidated the believers’ spiritual power and stimulated the believers’ determination for revival. It can even be argued that the popularity of prophets like Moses and Jesus were, to a certain extent, a consequence of this kind of anticipation. People who gathered around each of them said, “He is the powerful will and determination that the previous messengers gave glad tidings of!” According to the New Testament (Matthew 3:11) the Prophet John (the Baptist), said, “I indeed baptize you with water unto repentance; but he that comes after me is mightier than I; he is one whose shoes I am not worthy to bear; he shall baptize you with the Holy Spirit and with fire.” Although he was also a prophet, when he listened to Jesus, the most glowing youth of Nazareth, who was also his cousin, he saw his enthusiasm and influence upon people, and he said, “This is the Messiah we have been awaiting!” John’s glad tidings gave rise to further enthusiasm and expectations in the community, and his testimony for Jesus quickened the process of the apostles’ faith in him, reinforcing their belief.

The Children of Israel have always anticipated a Messiah. When they noticed certain features of the savior described in their holy book, their anticipation became a fire burning inside, urging them toward further research. Nevertheless, during the translations of the scriptures, or as they were handed from generation to generation, some kind of a mist covered this very important issue, making it impossible to see what was behind. Lost in this overwhelming mist, the Children of Israel became lost in their viewpoint and got mired down in denial, although the savior for whom they had been waiting was standing in front of them. They denied the Messiah who embraced everyone with forgiveness and compassion, saying, “You are not him (the Messiah).”

After Jesus another savior was awaited. The coming of the Pride of Humanity, the Prophet Muhammad, was anticipated; all his attributes had been very well defined and sought after. The glad tidings of this were announced by Jesus and the messengers who came before him. Bahira, the Christian monk, expressed this longing for the coming savior when he told the following to the Messenger, who was partaking in a trade caravan to Damascus: “You will be the Last Prophet. I hope that I can live until the day when you will declare your mission, and that I will be able to serve you by carrying your shoes.” Zayd (Umar’s uncle and the father of Said ibn Zayd, a Companion who was among the ten people who were promised Paradise) voiced the same anticipation when he said on his deathbed, “I know a religion will come very soon, its shade is above your heads. But I don’t know if I can survive until that day.” However, there were also many others who failed to see the pit in front of them, denying him, saying, “You are not him.” There were others who did not accept his message either because it was against their interests or because he was not of their lineage. But the glad tidings, known for so many years, that a savior would come caused the first Companions to embrace Islam and the Helpers of Medina to pledge their commitment to the Messenger of God at Aqaba. Anticipation of a Messiah had a great influence in the formation of the bond between the Prophet and his Companions, despite so many provocations and attempts to discourage the followers by the polytheists. The believers stood firm at the reverse in the Battle of Uhud and at the Battle of the Trench. In addition to the Prophet’s personality, appearance, message, persuasion, confidence, devotion, loyalty, and intellect, we cannot deny the role this anticipation played in the spreading of his message.

The origins of the anticipation for the Mahdi-Messiah in religion

There are almost a hundred Traditions of the Prophet which point to the return of the Messiah at the end of time and how this return will take place. At least forty of these Traditions are authenticated (sahih) according to the criteria determined in hadith studies; they are considered to be reliable by experts. Another twenty of this hundred are listed as being hasan, i.e., although not as certain as the authentic Traditions, their chain of transmission is considered to be dependable. Twenty to thirty other Traditions have a weaker reliability for their authenticity. To cite an example, it is reported in Bukhari, Tirmidhi, and Musnad that the Messenger of God said, “By God in Whose Hand of Power my soul is, the descent of Jesus, son of Mary, who was a just sovereign, among you, is soon.” In another hadith, reported in Muslim and Abu Dawud, the Prophet said, “When Jesus, son of Mary, descends the ruler of the Muslims will ask him, ‘Come and lead the prayer for us.’ Jesus will say, “No, you are rulers to each other; this is a blessing of God to the Muslim community.”

There is no verse in the Qur’an that has an overt reference to this issue. However, some prominent scholars, like Kashmiri of India, who compiled Traditions related with this issue, selects four verses that are considered to indicate the descent of the Messiah toward the end of time.

He shall speak to the people in the cradle and in manhood. And he shall be of the righteous. (Al Imran 3:46)

And there is none of the People of the Book but will believe in him before his death. (Nisa 4:159)

And peace on me on the day I was born, and on the day I die, and on the day I will be raised to life. (Maryam 19:33)

And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment). (Zukhruf 43:61)

We can also give two examples from the Traditions about the Mahdi: “The Mahdi is from us, Ahl al-Bayt. God will give him victory in one night. The Mahdi is from the children of Fatima” (Ibn Maja, Fitan, 34; Darimi, Mahdi, 1). “Even if there will be one day left for the end of this world, God will send a person from Ahl Al-Bayt to fulfill justice in a world of tyranny” (Ahmad ibn Hanbal II, 117-118).

As a work of His Mercy, God Almighty, at various times of disunity, has sent a restorer, a reviver, a respected vicegerent, a saint, a perfect teacher, or other mahdi-like blessed people to us. Such people have eliminated disunity, restoring and protecting the faith. Bediuzzaman gives Mahdi al-Abbasi as an example in the political arena, Abd al-Qadir Jilani, Shayk Naqshbandi, aqtab al-arbaa (four great saints: Abd al-Qadir Jilani, Ahmad Badawi, Ahmad Rufai, Ibrahim Desuki), and twelve imams in the spiritual arena, saying, “As this is the way of God, He will definitely send a radiant person from Ahl al-Bayt, who will be the greatest jurist, the greatest reviver, sovereign, mahdi, teacher, and the greatest saint against a grievous mischief toward the end of time.” Bediuzzaman also answers questions about the weakness of the reliability of Mahdi-related Traditions: “Is there anything that cannot be criticized in some way or another? Some scholars report with indignity that even Ibn Jawzi, a great scholar of hadith, listed some authentic Traditions as fabricated (maudu’ ahadith). Every weak or fabricated hadith does not necessarily mean that it conveys a wrong message. A weak hadith means that its chain of transmission does not certify its authenticity; but its message might be the truth.”

The return of Jesus

Some Islamic scholars consider the descent of Jesus as a person would be contrary to the divine wisdom of God Almighty. They rather think that it will take place as a descent of a “collective spiritual personality.” Some other scholars have interpreted Qur’anic verses and Traditions in a different way. Bediuzzaman, on the other hand, while not discarding the possibility of Jesus’ descent as a person, stresses the spiritual personality more, and interprets this descent as the conformity of the Christian world to Islam. He also argues that the descent of Jesus as a person might not be a distant possibility: “The Glorious Sovereign, Who sends angels from heavens to the Earth at all times, Who sometimes transforms them into human form as did Gabriel into Dihya (a Companion of the Prophet), Who make the spiritual beings from the realm of spirits come to this world in the form of a man, or late saints in an imaginary body, would certainly dress Jesus in a human form who is alive and resides in the worldly sky, even if he had gone to the farthest end of the afterlife and was really dead, and would send him for such a substantial result.” Bediuzzaman never went further into these details which exist in certain reports.

Claiming to be the Mahdi is deviation

The Mahdi-Messiah issue is an issue that has not only long been abused, but also one that has been exploited by unbelievers who try to slander sincere believers. Some of those who make such claims are pushed to the fore by certain powers and they are used against Muslims.

I believe the descent of Messiah as a spiritual personality is not too distant a future. It may indeed take place that this spirit, or meaning, may descend, and nobody should oppose this possibility. The coming of the Messiah as a spiritual personality simply means that a spirit of compassion or a phenomenon of mercy will come to the foreground, a breeze of clemency will waft over humanity, and human beings will compromise and agree with each other. The signs of such a phenomenon are already present: Muslims are sometimes invited to churches to read the Qur’an, it is now an accepted fact that Prophet Muhammad is a Messenger of God, and that the Qur’an is a divine revelation. Some people as well may come to declare themselves as “Muslim-Christians.” It does not seem improper to me to regard these as an introduction to the spirit of Messiahhood.

Abusing the expectation of the Mahdi and the Messiah

Many individuals throughout Islamic history can be listed to have attained a rank near to that of the Mahdi. To cite an example, Mahdi of the Abbasids, may God’s mercy be upon him, can be considered as a mahdi in a sense if we take into account his significant reforms, the straight path he was following, his respect for his predecessors, his reverence for the Companions, as well as his moderate and upright ideas about religious issues. Among the Umayyads, Umar ibn Abd al-Aziz was a mahdi in this sense. It is also possible to refer to some prominent figures from Abu Hanifa to Imam Rabbani, Faruq al-Sarhandi, and from him to Imam Ghazzali and Mawlana Halid Baghdadi; for they are considered to have had the characteristics of the Mahdi. Such people served Islam sincerely, without making false claims or pursuing personal interests, and they never claimed to be the Mahdi. The people who noticed their virtues gathered around them, forming a circle of benevolence. However, there have always been some opportunists, who desired to exploit such considerations.

Even while the Messenger of God was still among us, many liars like Musaylima, Tulayha, Aswad al-Ansi, and Sajah claimed to be prophets. In addition, in every epoch some have asserted to be “the person who will come at the end of time.” Similar to the people mentioned above and to the eight Dajjals who uttered that “I, too, am a prophet” soon after the death of the Messenger of God, there have been some people with sick souls in every era who state “I am the Messiah” and go even further to produce the evil claim that the Messenger of God was sent to the Arabs, while they have been sent for the world community. Moreover, it is reported in the Traditions concerning the Mahdi that the Prophet said “Someone from my family will appear and his name will be similar to my own”; that is, it has been indicated that the Mahdi’s name will be similar to the names of the Prophet, for example, Muhammad or Ahmad; a number of people have changed their names to fit in with this fact.

According to what was reported by Shatibi for instance, Abu Mansur, the ruler of the sect called Mansuriya, honored himself with the name “Kisf,” which literally means “piece,” claiming to be the Messiah and that the Holy verse Were they to see a piece of the sky falling (on them), they would (only) say: “Clouds gathered in heaps!” is referring to himself (Tur, 52:44). Indicating this passage and claiming that he was the Kisf he soon gathered supporters around him, as if he had indeed descended from Heaven. Ignoring the actual meaning of the verse, and only taking into account the action of descending from the sky, he argued to be the Kisf mentioned in this verse thinking of himself as a stone that had descended upon humanity. Similarly to what Shatibi reported, Ubaydullah of the Rafizis, who thought of himself as the Mahdi, had two councilors, Nasrullah and Fath. Nasrullah in Arabic means the “help of God,” while Fath means “victory.” As if to justify his status, this so-called Mahdi assured them with the argument that “You are the ones the chapter Nasr in the book of God refers to; as the verse surely addresses us, the promise that Islam will be embraced by people in crowds will come true via our own efforts”:

When comes the Help of God, and Victory, and you see the People enter God’s Religion in crowds, celebrate the Praises of your Lord, and pray for His Forgiveness: For He is All-Forgiving.” (Nasr 110:1-3)

These two examples, reported by a man of significance like Shatibi, are sufficient in terms of providing evidence for how names and attributes can be abused, how they are used in the service of disorder, and how they cause bloodshed in a particular geographical area.

The issue of awaiting a savior and the abuse of this expectation has not remained restricted only to religious life. Some people, for instance, awaited a savior in economical terms while others did so in a social context. Those who awaited a savior for economy focused their attention upon Karl Marx during a chaotic time of Europe which was mired in blood by the uprising of workers. Such people have highly regarded his works Das Kapital and The Communist Manifesto which he wrote with Engels, and thus regarding him as the savior of humanity, and in particular, the working-class (the proletariat). Dr. Ikbal stated the following words about Marx in Payam Mashrik (News from the East): “a prophet without a holy book (!), who is voicing the people”s viewpoint”; he further depicts Marx as an ignorant, impolite, and impious character who is after various kinds of expectations; and this Marx was indeed greeted by some as the Messiah. Likewise, from Lenin to Trotsky, many others have been applauded as saviors. At times in the Islamic world, too, some have been viewed as saviors in nearly every country: from Egypt to Sudan and from Syria to Somalia. Some have even gone to such an extreme in apostasy, ignorance, heedlessness and unbelief that they even said, “Muhammad was the Prophet of the Arabs, or Medina; yet, this one is ours.” Several mahdis emerged among the followers of the Rafizi thought throughout history. Similar to the argument that the person who founded the Muwahhideen State was the Mahdi, many political groups that emerged during the times of the Umayyads and Abbasids were convinced that their leaders were Mahdis. The first sovereign of the Shiite (Ismaili) Fatimid State, which was established in North Africa and exercised power over Egypt later on, was believed to be the Mahdi by those who founded and sustained this state. Placing a child on the throne, they would gather around this pseudo-savior whom they considered to be the grandson of the Prophet, thus abusing the Mahdi-Messiah issue. Furthermore, the Fatimids declared independence causing further disorder as well as segregation in the Muslim community during a phase in which the Muslims suffered at the hands of both the Crusaders and the Mongols. As for recent history, it is as if the Mahdi-Messiah issue has provided a playground in which disorder can frolic. It has been abused to a great extent by a number of people, from the Mahdi of Somali to the great Mahdi in Sudan; the latter was killed and cremated by the English and his ashes were then scattered on the Nile—Dr. Ikbal wrote a great deal about this matter. There is also Bahaullah, who was applauded as the Promised Messiah, and Gulam Ahmad, who was engaged in Hindu yoga and meditation, having a tendency toward revealing the power of the soul and seeing hallucinations when he felt dizzy, due to his asceticism. This last person called himself respectively a mujaddid (reviver of religion), the Promised Mahdi, the Expected Imam, and finally the Promised Messiah. Later came Elijah Muhammad, who declared himself to be a prophet. A particular case in point is the Shiite”s attempt to keep the idea of the Mahdi on their agenda by announcing that “One of the Twelve Imams has been hidden somewhere while still alive, so as to be able to appear at a later date.” It is very ironic that they expect the savior who kept cover from the evil of the Abbasids will suddenly make his appearance as if from a neverland, during the time of the Dajjal (Anti-Christ), which is a much greater evil than was present under the rule of the Abbasids. This expectation should be investigated in terms of the essentials of faith as well. The expectation of a perfect Heracles has always been an everlasting characteristic of the oppressed and victimized nations. Many lazy, passive, and weak souls, who have completely sealed themselves to abolishing false beliefs through their own efforts, are busy awaiting such a Heracles who is to descend from the sky. As a matter of fact, there exists such a reality and there is a tendency to await a Mahdi in Sunni thought as well; however, the Mahdi, as understood by the Ahl al-Sunna, has not been attributed supernatural features at all. On the contrary, he is believed to be a ruler who will lead the society to Islam, and a man of science, heart, and spirit

It is necessary to watch out for abuses

Having been subject to abuses throughout the history, the belief in the Messiah and Mahdi might still be open to exploitation, while liars who claim to be prophets as well as imitators of the Mahdi and so-called shaykhs may well spring up. If a person can claim to be the Messiah, as Gulam Ahmad did, it is, then, necessary to study and analyze the issue in terms of the essentials of faith. What does he mean by such a claim? If he is trying to say that the Messiah has entered into him, as have some people attributed divinity to Jesus, and that he regards himself in this way, this is unbelief according to Muslim faith; the word “deviation” is too mild a term for such a situation. Yes, such a claim is blatant unbelief. By this utterance and claim such a person may mean to say that he is on a spiritual journey in the orbit of Jesus the Messiah, and that those who observe him are able, in some way, to see a (kind of) Messiahhood through him, due to the level he has attained. If this is what is meant, it is a paradox, as a person who has actually reached that level would never make such a claim. In addition, claiming to be a person of such a spiritual rank is the height of vanity. Abd al-Qadr al-Jilani may have really been a Mahdi, though he had never claimed such a thing. Likewise, Muhammad Bahauddin Naqshbandi might also have been a genuine Mahdi; yet, he had never associated himself with that rank. Though he equally deserves to be addressed as Mahdi in this sense, Imam Rabbani did not even consider himself to merit the quality of being human. To speak more frankly, those who belong to the horizon mentioned above are surely the ones who avoid claims and quests for high spiritual rank and status. Perfect analysis is required for such claims: Is it a wrong association arising from sharing the same level of spirituality?² Is it an error which stems from an overestimation by society? Is it the voicing of the confusion of that same society? Or is it rather that this person truly thinks that he is a chosen one? If they really believe so and claim to be the Mahdi, then this is an obvious sign of vanity, deviation, and a groundless claim that should be refuted. If, in the same way, they argue that they are the Messiah, then this is nothing less than the worst kind of unbelief. Nobody can claim “I am the Messiah,” as Jesus the Messiah came, and took his leave of us, going as prophet. This being the case, anyone who claims to be the Messiah is without a doubt performing an action that is as grave as claiming to be a prophet, that is, they are blaspheming. If a person born of certain parents claims to be the Messiah, it means that they have been reincarnated as well, an idea that finds no place in Islamic belief, where such a claim is regarded as a deviation, or even unbelief. From this perspective, one would never attempt such an argument if following the way of Ahl al-Sunna and walking in the light of the Prophet. As I have mentioned earlier, Bediuzzaman Said Nursi put forth the idea that “If there is a need for Islam, the manifest religion, to express itself in various places in the world again, the Messiah will come back right away, even from the remotest corner of the other world.” However, in order to shed light upon his general outlook, he interpreted the descent of Jesus as a spiritual personality. He further stated that the Messiah would be represented by a group or a section of the society. Yet, in this context, giving a particular name, or perceiving the personality of Jesus epitomized in another person, or declaring that a specific person is the Messiah, be he the great Conqueror Mehmed II, or Imam Rabbani, are all in essence unbelief. It is an evil claim that genuine believers are afraid to utter; rather they are on constant alert to avoid it. Some nave people might easily call those whom they overestimate as “the Mahdi.” As we have tried to emphasize, however, even if the Messiah were to come and descend in person, he would not do so as a prophet. The fact that he will obey the current guide of Muslims in addition to the fact that the Messenger of God, Muhammad, was the last prophet, both indicate that he will neither descend as a prophet nor will his spirit pass into another. If he were to appear as spiritual personality, neither those involved in this spiritual personality nor the leading figure would never come up with such a claim. Similarly, the person in question, or rather the spiritual personality, who bears the attributes of the Mahdi, would not claim to be the Mahdi nor would they ever make such an assertion. Thus, even if they do not believe themselves to be the Messiah, if a person remains silent against the overestimation of others regarding him who proclaim him the Messiah or the Mahdi, this means that he is keeping silent against deviation or unbelief, depending on the gravity of the claim. Accordingly, such a person would deserve more to be called “a mute devil,” based on the statements of God”s Messenger. Indeed, if one is addressed as “the Messiah” but, on the other hand, remains silent purposefully, not attempting to warn others against making this deviation, then such a person is no less than a mute devil. If the person in question wanders around claiming that “I am the Mahdi,” they indeed float on misery, and have gravely deviated from the path. It is out of the question that a Muslim would approve of any such claims. This issue, which was destined to be abused throughout time, has unfortunately become a tool exploited by the enemies of the religion, used to defame sincere believers. Moreover, some other people are backed by certain powers to emerge with such claims to use against Muslims. Such cases may well come to the fore in the near or distant future, just as they did in the distant and recent past. Some deviated people, as well as those who do not believe at all, might well take advantage of the expectation of the Mahdi-Messiah and exploit the meaning of such a title on behalf of their plots. This will be done in the name of deceiving Muslims through the exploitation of Islamic concepts and by condemning sincere Muslims to annihilation. Therefore, it is of the utmost importance that care and caution be adopted against such plots and against the exploitation of such concepts.

Notes

1. Qutb al-Irshad (Master of Teachers): It is a title given to very exceptional saints, and according to Imam Rabbani”s definition they appear only many centuries after a previous one. Their teaching of faith has a worldwide influence.
2. Here we can give the example Khidr, who is a beloved servant of God and an important figure in Sufism. He holds a high spiritual rank and those who reach this rank through spiritual journeying are sometimes confused with the Khidr himself.

How Muslims see Jesus

All Muslims are required to believe in God’s Prophets and Messengers. As we read in Qur’an 2:136: Say, O Muslims: We believe in God, and the revelation given to us, and to Abraham, Ishmael, Isaac, Jacob, and the Tribes; that given to Moses and Jesus; and that given to (all) Prophets from their Lord. We make no difference between them, and we submit to God (in Islam). Qur’an 3:84 and 4:163 convey the same idea.

Muslims believe that 124,000 or 224,000 Prophets have been sent to humanity. The Qur’an mentions 28 of them by name. In this context, it sometimes points out those Prophets who possess a great importance for humanity. One of these is Jesus. His relationship with the Holy Spirit is mentioned specifically, as is what such others as Zechariah and John endured from their communities: We gave Moses the Book and followed him up with a succession of messengers. We gave Jesus son of Mary clear (signs) and strengthened him with the Holy Spirit. Is it that whenever a Messenger comes to you with (a message) that you dislike, you become puffed up with pride? You call some imposters and kill others (2:87). This matter is also discussed in 2:253.

His birth, life, and death

Of the few differences between the core beliefs of Islam and Christianity, the nature of Jesus seems to be the most serious one. Below are several Qur’anic passages in full.

Mention Mary in the Book, when she drew aside from her family to an eastern place. She took a veil (to screen herself) from them. We sent Our spirit to her in the form of a well-formed man. She said: I seek refuge in the Beneficent God, if you guard (against evil). He said: I am only a messenger of your Lord. I give to you a pure son. She asked: How can I have a son, as no man has touched me and I have been chaste? He said: Even so. Your Lord says: It is easy for Me, and that We may make him a sign to humanity and a mercy from Us. It is a matter decreed.’ So she conceived him and withdrew to a remote place. The throes (of childbirth) compelled her to go to the trunk of a palm tree. She exclaimed: If only I had died before this and been forgotten! (The child) called out to her from beneath her: Do not grieve, for your Lord has caused a stream to flow beneath you. Shake the trunk of the palm tree, and it will drop fresh ripe dates on you. So eat and drink and refresh the eye. If you see anyone, say: I’ve vowed a fast to the Beneficent God and will speak to nobody today.’ She came to her people with him, carrying him. They said: O Mary, you have done something strange. O sister of Aaron, your father was not a bad man and your mother was not unchaste. But she pointed to him. They asked: How should we speak to a child in the cradle? He (Jesus) replied: I am a servant of God, Who has given me the Book and made me a Prophet. He has made me blessed wherever I may be, has enjoined on me prayer and poor-rate so long as I live, and to be dutiful toward my mother. He has not made me insolent, unblessed. Peace on me on the day I was born, on the day I die, and on the day I am raised to life. Such is Jesus, son of Mary. (This is) the saying of truth about which they dispute. (19:16-36).

And when the angels said: O Mary, God has chosen and purified you, and chosen you above all women. O Mary, obey your Lord, humble yourself, and bow down with those who bow. This news concerns matters of the Unseen that We reveal to you (O Muhammad). You were not with them when they cast pens (to decide) which one would be responsible for Mary, nor were you there when they argued among themselves. When the angels said: O Mary, God gives you good news with a Word from Him (of one) whose name is the Messiah, Jesus son of Mary, worthy of regard in this world and the hereafter and of those made near (to God). He shall speak to the people while in the cradle and when of old age, and (shall be) one of the good ones. She exclaimed: My Lord! No man has touched me, so how will I give birth to a son? He said: Even so, God creates what He pleases. When He has decreed a matter, He only says to it, be’ and it is. He will teach him the Book, the wisdom, the Torah, and the Gospels. (He will make him) an apostle to the Children of Israel. (Jesus will tell them:) I have come to you with a sign from your Lord. Out of dust I make for you a figure in the form of a bird. I breathe into it and, by God’s Will it becomes a bird. I heal the blind and the leprous, and bring the dead to life with God Will. I inform you of what you should eat and what you should store in your houses. There is a sign in this for you, if you are believers. I verify that which is before me of the Torah and allow you part of that which has been forbidden to you. I have come to you with a sign from your Lord, so be careful of (your duty to) God and obey me. God is my Lord and your Lord, so serve Him. This is the right path. But when Jesus perceived their unbelief, he asked: Who will help me in God’s way? The disciples said: We are helpers (in the way) of God. We believe in God and bear witness that we submit. Our Lord, we believe in what You have revealed and follow the apostle, so write us among those who bear witness. They planned and God planned, and God is the best planner. When God said: O Jesus, I am going to terminate the period of your stay (on Earth), cause you to ascend to Me, purify you of those who disbelieve, and make those who follow you victorious over those who do not believe until the Day of Resurrection. You will return to Me, and I will decide between you concerning that in which you differed. As for the non-believers, I will chastise them severely in this world and the hereafter, and they shall have no helpers. As for those who believe and do good deeds, He will pay them fully their rewards. God does not love the unjust. We recite this to you (O Muhammad) of the communications and the wise reminder. The likeness of Jesus with God is as the likeness of Adam. He created him from dust and then said Be’ and he was. (This is) the truth from your Lord, so be not of the disputers. But whoever disputes with you in this matter after what has come to you of knowledge, say: Let’s call our sons and your sons, our women and your women, and our near people and your near people, and pray earnestly that God curse the liars. This is the true explanation, and there is no god but God. Most surely God is Mighty, Wise (3:42-62).

Because they broke their covenant, rejected God’s communications, wrongfully killed the Prophets, and said: Our hearts are covered, God set a seal upon them owing to their unbelief. Only a few will believe. And for their unbelief and slandering Mary. And their saying: We killed the Messiah, Jesus son of Mary, the Apostle of God. But they neither killed or crucified him, but it appeared to them (that they had done so). Those who differ therein are only in a doubt about it. They have no knowledge about it but only follow a conjecture. They did not kill him, for God raised him to Himself. God is Mighty, Wise. (4:155-58)

Jesus’ true nature

The following verses show that the Bible and the Qur’an use similar terms when describing Jesus: son of Mary, the Messiah, an apostle of Allah (in which it differs from Christianity), His Word which He communicated to Mary, a spirit from Him, and a mercy from Him. For example: Mary the daughter of Imran, who guarded her chastity. We breathed into (her) of Our Spirit, and she testified to the truth of her Lord’s Words and His Revelations and was one of the devout (servants) (66:12). Here are God’s tidings to Mary about her son: Behold! The angels said: O Mary, God gives you glad tidings of a Word from Him. His name will be the Messiah, Jesus son of Mary (3:45).

In the following verses, God tells Jesus about himself and his mission: I [Jesus] have come to you [the Children of Israel] with a sign from your Lord. Out of dust I make for you a figure in the form of a bird. I breathe into it and, by God’s Will, it becomes a bird. I heal the blind and the leprous, and bring the dead to life with God Will. I inform you of what you should eat and what you should store in your houses. There is a sign in this for you, if you are believers (3:48-49). See also 5:110. Significantly, the miracles of his forming a bird-like figure from dust and its coming to life by God’s Will, as well as telling people what they have in their houses, are not mentioned in the Bible. In 61:6, we also read: And remember, Jesus, son of Mary, said: O Children of Israel, I am God’s Messenger (sent) to you, confirming the Torah (Law) (that came) before me. I give glad tidings of a Messenger to come after me, whose name shall be Ahmad. But when he came to them with clear signs, they said: This is clear sorcery!’ See also 5:46 and 43:63.

The following verse is also remarkable: The likeness of Jesus with God is as the likeness of Adam. He created him from dust and then said Be and he was (3:59). And lastly we have the Messiah, Jesus son of Mary is only an apostle of God and His Word that He communicated to Mary and a spirit from Him(4:171).

His resurrection

Muslims also are waiting for Jesus to return to the world. Many sayings of the Prophet indicate that Jesus must return as a king to this world before the Last Day can come. The following verse can be considered in this context: (Jesus) shall be a sign (for the coming of) the Hour (of Judgment). So have no doubt about the (Hour), but follow Me. This is a Straight Way (43:61). Another one, mentioned earlier, mentions his coming implicitly: You spoke to the people in childhood and in maturity (5:110). His speaking in both childhood and maturity is generally interpreted as in his first and second visit to this world. And lastly: Peace on me on the day I was born, on the day I die, and on the day I am raised to life (19:35). 

Conclusion

In the two parts of this article, I have presented Islam’s fundamental approach to Christianity. This should be considered the main approach, as all claims are stated parallel to Qur’anic verses. Based on my studies of comparative religion, I conclude that the Qur’an and the Bible have many parallel concepts.

How do we answer the following valid questions: What does the Qur’an offer? Can Islam and Christianity be combined to defeat unbelief and our current social problems? I do not mean that these two religions should be mixed, as has happened in the past, but that we should accept their common principles. In other words, we should use their combined power to oppose enmity, intolerance, and the lack of dialogue, love, and hope in our personal lives and society; the crushing of civilizations and the effects of materialism on our communities, religions, cultures, and young people; and the lack of faith, immorality, and other social problems.

The Qur’an suggests several things to Muslims and Christians. For example, it tells the Muslims: Do not dispute with the People of the Book except by what is best, except for those who act unjustly, and say: We believe in that which has been revealed to us and revealed to you, our God and your God is One, and we submit to Him (29:46); Those to whom We have given the Book rejoice in what has been revealed to you. Some confederates deny part of it. Say: I am only commanded to serve God and not associate anything with Him. I invite (you) to Him, and to Him is my return (13:36); and: If they dispute with you, say: I have submitted myself entirely to God and (so has) everyone who follows me. Ask those who have been given the Book and the unlearned people: Do you submit yourselves? If they submit, they are following the right way, If they turn back, you are responsible only for delivering the message. God sees the servants (3:20).

The Qur’an expects the Christians to accept Muhammad’s messengership and the Qur’an. This does not mean that they must convert to Islam, for all that is required is acceptance, just as Muslims accept Jesus and the Book given to him. For example: O People of the Book, do not exceed the limits in your religion or speak (lies) against God. Rather, (speak) the truth. The Messiah, Jesus son of Mary, is only God’s apostle and His Word that He communicated to Mary and a Spirit from Him. So believe in God and His apostles. Do not say three, but desist, for that is better for you. God is only one God. Far be it from His Glory to have a son. Whatever is in the heavens and in Earth is His. God is sufficient for a Protector (4:171). See also 19:35-36.

The next verse talks to those who believe in the previous Books: O believers, be careful of (your duty to) God and believe in His Apostle. He will give you two portions of His mercy, make for you a light with which you will walk, and forgive you. God is Forgiving, Merciful (57:28). We can read two portions of His mercy as being a reward for both of the Prophets that they follow.

Other verses ask and require them to reconsider the signs in their Books: O People of the Book, why don’t you believe in the communications of God while you witness (them)? (3:70) and: Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), the Law (Torah) and the Gospels, for He commands them (to do) what is just and forbids them (to do) what is evil. He allows them to do what is good (and pure) and prohibits them from what is bad (and impure). He releases them from their heavy burdens and the yokes that are upon them. These are the people who believe in him, honor him, help him, and follow the Light sent down with him. They will prosper (7:157).

The Qur’an makes two more offers to the People of the Book. The following verse is probably the last offer, if the ones mentioned above were rejected: Say: O People of the Book, come to an equitable proposition between us and you that we will serve only God and will associate nothing with Him, and (that) some of us will not take others for lords besides God. If they turn back, say: Bear witness that we are Muslims’ (3:64). In this ultimate offer, no Prophets are mentioned. Since everything is secondary when compared to belief in God, the Qur’an shows its flexibility in all matters except serving only God, associating nothing or no one with him, and not setting up lords besides Him.

Another original offer is to establish dialogue by cooperating or gathering around Abraham’s religion: Who has a better religion than he who submits himself entirely to God? He is the doer of good (to others) and follows the faith of Abraham, the upright one, whom God took as a friend (4:125). 

Suggested Reading List

• Gulen, M. Fethullah. Prophet Muhammad: Aspects of his Life, The Fountain, 2000. Gulen’s Essentials of the Islamic Faith is also a good source of related information.
• Hasan, Ahmad (trans.). Sunan Abu Dawud, book 36 (Online at www.usc.edu/dept/MSA/fundamentals/hadithsunnah).
• Khan, M. Muhsin (trans.). Sahih Bukhari, books 55 and 56 (Online at www.usc.edu/dept/MSA/fundamentals/hadithsunnah).
• Nursi, Bediuzzaman Said. Risale-i Nur Collection: The Letters. The Nineteenth Letter: Sixteenth Sign. Konak-Izmir, Turkey: Kaynak AS, 1998. (Online at www.nur.org or www.risale-inur.com). Related topics are discussed throughout the entire collection.
• Siddiqui, Abdul Hamid (trans.). Sahih Muslim, books 30, 31, and 41 (Online at www.usc.edu/dept/MSA/fundamentals/hadithsunnah).

Mary, the mother of Jesus belonged to the family of ‘Imran, one of the noble lineages mentioned in the Qur’an. Her father was from the line of the Prophets David and Solomon.

Mary’s father died before she was born. Her mother dedicated her child-to-be to the service of God:

I dedicate to You what is in my womb for Your special service: so accept this of me: for You hear and know all things. (Al ‘Imran, 3.35)

She had expected a son:

O my Lord! I am delivered of a female child!’-And God knew best what she brought forth-the male is not like the female. ‘I have named her Mary, and I beg Your protection for her and her offspring from Satan the accursed.’ (Al ‘Imran, 3.36)

Mary was favoured by God with nobility and virtue. A sura (chapter) of the Qur’an is named after her. Her motherhood to Prophet Jesus raises her rank. She was constant in prayer and remembrance of God, guarded her chastity, kept company with the righteous, and so attained moral perfection.

God protected Mary through her uncle, Prophet Zakariya, as He always protected His beloved slaves, albeit orphaned or poor:

Most graciously did her Lord accept her: He made her grow in purity and beauty: she was assigned to the care of Zakariya. (Al Imran, 3.37)

Moreover, God provided her with sustenance:

Whenever he [Zakariya] entered the sanctuary to see her, he found her supplied with sustenance. ‘O Mary! Whence [comes] this to you?’ She said: ‘From God…’(Al ‘Imran, 3.37)

Mary’s answer inspired Zakariya to pray to God for the child he had so long desired (3.38). His prayer was answered with the promise of the birth of John (Yahya). In view of Zakariya’s being very old and his wife hitherto infertile, the birth of a son was a miracle of Divine power. There is a close parallel (not identity) in the words of the Our’an about the births of John and Jesus:

He said: ‘My Lord! How can I have a son when age has quite overtaken me and my wife is barren?’ He [the angel] said: ‘Just so. God does what He wills. (Al ‘Imran, 3.40)

She said: ‘My Lord! How can I have a child when no man has touched me? ‘He [the angel] said: ‘Just so. God creates what he wills….’ (Al ‘Imran. 3.47)

The announcement to Mary of Prophet Jesus

The angels reminded Mary of God’s favour to her and called her to obedient worship:

And when the angels said: ‘0 Mary! God has chosen you and purified you, and preferred you above the women of all nations.

O Mary! worship your Lord devoutly: prostrate yourself, and bow down [in worship] with those who how down.’…

And when the angels said: ‘O Mary! God gives you glad tidings of a Word from Him: his name is the Messiah [Christ] Jesus son of Mary, honoured in this world and in the Hereafter, and among those nearest [to God]. (Al ‘Imran, 3.42-45)

All the descendants of Prophet Adam, who was created from dust (3.59), were created from male and female spouses (49.13). The birth of a child without a father, as announced to Mary, was an event never yet witnessed. Therefore she exclaimed:

‘….O my Lord! How shall I have a son when no man has touched me?’

The answer was short and absolute:

‘Just so. God creates what He wills. When He has decreed a matter, He but says to it, “Be!” and it is.’

God sent the angel Gabriel to Mary: he appeared to her in the form of a man (Maryam, 19.17). She said:

‘1 seek refuge from you in the Most Gracious: [Do not come near] if you fear God.’ He said: ‘No. I am only a messenger from your Lord, [to announce] to you the gift of a holy son.’ (Maryam, 19.18-19)

The Qur’an continues the narrative:

So she conceived him, and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree. She cried out [in her pain]:‘Would that I had died before this! Would that I had been a thing forgotten and out of sight.’ But [a voice] called to her from below [the palm-tree]: ‘Do not grieve! For your Lord has provided a rivulet beneath you; and shake towards yourself the trunk of the palm-tree: it will let fall fresh ripe dates upon you. (Maryam, 19.22-5)

When Mary came back to her people with the baby in her arms, she was met with words that accused her by implication of the gravest misconduct. She pointed to the child as if he would speak in her defence. They were amazed to be asked to converse with an infant in a cradle. But by Divine Power the infant did speak to them and silenced their calumny:

Then she brought him to her people carrying him. They said: O Mary! truly, you have brought an amazing thing! O sister of Aaron! Your father was not an evil man, nor was your mother unchaste!’ Then she pointed to him [the infant]. They said: ‘How can we talk to one who is in the cradle, an infant boy?’ He [the infant] spoke: ‘Surely I am a servant of God: He has given me Revelation and made me a Prophet; and He has made me blessed wherever I may be, and has enjoined on me prayer and charity as long as I live. And [He has made me] dutiful to my mother who carried me, and neither overbearing nor wretched. Peace is on me the day I was born, the day I die, and the day that I shall be raised up to life!’ Such [was] Jesus the son of Mary: [this is] a statement of truth about that of which they are in doubt. (Maryam, 19.30-4)

The Qur’an makes a comparison between Jesus and Adam, one born without a father and the other without father or mother:

The similitude of Jesus with God is as that of Adam; He created him from dust, then said to him: ‘Be!’ and he was. (Al ‘Imran, 3.59)

The general principle of sound faith is that every human being is individuality the creature of God and that every person’s being human is dependent upon his being God’s creature. The fact that Adam had no father or mother does not make him God nor the son of God. The same is true for Jesus as well. God is not his father but his Creator, as he himself said (3.51, quoted below).

Prophet Jesus was supported with the Holy Spirit (ruh al-quds) (2.87). He knew the Scriptures and was literate (3.48). He was a most righteous and pious man (6.85) and blessed by God (5.113). In the Qur’an he is referred to as ‘the Messiah [Christ] son of Mary’, as ‘a Messenger from God and His word’, and as ‘a spirit from God’ (e.g. 4.171), but he is never referred to as ‘the son of God’.

The Prophethood of Jesus

Jesus announced his Prophethood to the Israelites after it had been revealed to him (3.48):

[I have come to you] to attest the Law which was before me. And to make lawful to you part of what used to be forbidden to you with a sign from your Lord. So fear God, and obey me. It is God who is my Lord and your Lord; then worship Him. This is a Way that is straight. (Al ‘Imran, 3.50-1)

However, the Israelities, against this invitation to faith, tried to defend the Torah which they had distorted and disregarded (3.93). They would not believe him. Then Jesus showed them some miracles and said:

I have come to you with a sign from your Lord in that I make for you out of clay, as it were, the figure of a bird and breathe into it, and it becomes a bird by God’s leave: and I heal those born blind, and the lepers, and I quicken the dead, by God’s leave; and I declare to you what you have eaten, and what you store in your houses. Surely therein is a sign for you if you believe. (Al ‘Imran, 3.49)

The Israelites rejected the miracles as sorcery or illusion (5.113).

The miracles of Prophet Jesus, like his creation, were different from those of other Prophets. They can be regarded as reflections in his prophethood of his extraordinary creation. If one believes in the miracles of Jesus such as reviving the dead-which were related by many trustworthy sources-then it is not reasonable for one to doubt the manner of his birth without a father.

His Disciples

In the face of the Israelites’ obstinacy and recalcitrance, Jesus called for helpers. Those who stepped forward were his disciples and, as they committed themselves to serve, they declared their submission to God:

When Jesus found unbelief on their part, he said: ‘Who will be my helpers toward God?’ Said the disciples: ‘We are God’s helpers. We believe in God, and bear you witness that we are Muslims. Our Lord! we believe in what You have revealed, and we follow the Messenger. Then, write us down among those who bear witness.’ (Al ‘Imran, 3.52)

The faith and support of the Apostles was a gift of God to Jesus as stated in the following verse:

I inspired the disciples to have faith in Me and My Apostle. They said: ‘We have faith, and do you bear witness that we surrender to God as Muslims.’ (Ma’ida, 5.114)

The disciples believed in Jesus and asked for a miracle from God:

The disciples said: ‘0 Jesus, son of Mary! Can your Lord send down to us from heaven a table set?’ Said Jesus: ‘Fear God if you have faith.’ They said: ‘We only wish to eat thereof and content our hearts, and to know that you have indeed told us the truth; and that we ourselves may be witnesses to the miracle.’ Said Jesus, son of Mary: ‘0 God our Lord! Send us from heaven a table set, that there may be for us-for the first and the last of us – a solemn festival and a sign from You; and provide for our sustenance, for You are the best Sustainer.’ God said: ‘I will send it down to you but if any of you afterwards refuses faith, I will punish him with a penalty such as I have not inflicted on any one among all the peoples.’ (Ma’ida, 5.115-8)

It is not clear weather the table came or not.

The ascension

The Israelites were resolute in their unbelief in Jesus and planned to have him assassinated. But God prevented their plans (3.54-5). Though they announced: ‘We killed the Messiah [Christ] Jesus the son of Mary’ (4.157), it was not the truth, which the Qur’an affirms as follows:

But they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are frill of doubts with no [certain] knowledge but only conjecture to follow. For a certainty they killed him not. No! God raised him up to Himself; and God is Exalted in Power, Wise. (Nisa’,4.157-8)

As the verse clarifies, Prophet Jesus was raised up without being killed. Prophet Muhammad, during the night of his ascension, saw him (see the hadith recorded in al-Bukhari, Anbiya’, 48).

Distortions about the message

Only a few believed in Jesus during his lifetime. Many of those who believed in him afterwards were caught in misconceptions and distortions. The most widespread distortion was the doctrine of the ‘Trinity’ which accords to Jesus and Mary a form of divinity beside God. Some said: ‘Jesus, the son of Mary, is God’ (5.75); others said: ‘he is the son of God’ (9.30); others said: he is ‘one of three’ (5.76).

It is stated most explicitly and emphatically in the Qur’an that all such doctrines are without foundation in truth and amount to blasphemy and unbelief (kufr):

O People of the Book! Do not commit excesses in your religion: nor say of God anything but the truth. The Messiah [Christ] Jesus son of Mary was [no more than] a Messenger of God, and His word, which He bestowed on Mary, and a spirit proceeding from Him…. (4.171)

The Messiah [Christ] son of Mary was no more than a Messenger…. (Ma’ida, 5.78)

Once Prophet Jesus said to the Israelites:

‘O Children of Israel! Worship my Lord and your Lord’. Whoever joins other gods with God, God will forbid him the Garden, and the Fire will be his abode. There will be for the wrong-doers none to help. They do blaspheme who say: God is one of three in a trinity: for there is no god except One God. (Ma’ida, 5.75-6)

The questioning of Jesus on the Day of Judgement and his reply

Prophet Jesus had no part in nor carries any responsibility for the doctrine of the ‘Trinity’ believed by some Christians. This becomes clear from the following verses of the Qur’an:

And God will say: ‘O Jesus son of Mary! Did you say unto men: Worship me and my mother as gods in derogation of God’? He will say: ‘Glory be to You! Never could I say what I had no right [to say]. Had I said such a thing, You would indeed have known it. You know what is in my heart, though I do not know what is in Yours. For You know in full all that is hidden. Never did I say to them anything except what You commanded me to say: ‘Worship God, my Lord and your Lord’. And I was a witness over them whilst I dwelt amongst them. When You took me up You were the Watcher over them, and You are a witness to all things.’ (Ma’ida, 5.119-20)

The Messenger foretold by Prophet Jesus

Prophet Jesus, son of Mary, completed his mission of proclaiming the true religion despite the Israelites’ efforts to prevent him. Before he was raised up, he announced the Messenger of God to come after him:

‘O Children of Israel! I am the Messenger of God to you, confirming the Law before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.’ (Saff, 61.6)

Also, the Prophet Muhammad said about Jesus: ‘I am the closest person to Jesus, the son of Mary, both on earth and in the Hereafter’ (Tajrid, IX.180). ‘There is no Prophet between me and Jesus’ (Tajrid, IX.179).

That, in brief, is what the Qur’an and other Islamic sources tell us about Mary and Jesus, upon them be peace. In the light of these sources, we know that there is no relation between Jesus and Mary and God other than as His beloved and distinguished servants. Though Jesus brought in essence the same message as other Prophets, there is a parallel, as taught in the Islamic sources, between the creation of Adam and that of Jesus. The special feature of his Prophethood, different from all Prophets, is that the whole life of Jesus represents Divine Power to us in the form of extraordinary, supernatural miracle. The extraordinariness begins in his mother womb, continues through his birth and life and the miracles he did, and goes beyond the limitation of a lifetime with his ascension to God. However, despite all of that, Jesus was a creature of God, a man; in the words of the Qur’an, he was the Messenger and the servant of God.