In previous discussions, we mentioned about the hadith: "awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy" which means: the beginning of creation God is my light, or in another narration: my spirit.
Understand the concept of Logos in Sufism, known as the Nur Muhammad, although they are pre-existence, but Nur Muhammad remains as the creation (mere creature). Christians, generally rejected the concept that the Logos or Word of God is a creation.
God said "Kun" (Be), then there was Nur Muhammad and from this, everything was then made. This is contained in the Hadith: Lau laka maa khalaqal kun (If not you O Muhammad, would not I make all that exists). Islamic Mysticism views like this, have closer similarities with the teachings of Christology of Arius (Arianism), who taught that Jesus was the first major creatures created by God. Jesus Christ is a creature of an intermediary (an intermediary being, Greece: demiurgos) between God and man.
Arius's views heavily influenced by the philosophy of Neo-Platonism developed by Plotinus and Ammonius Sakkas. Here can be seen that between the Christology of Arius and Nur Muhammad understood equally emphasized that despite everything that happens is caused by the word "kun" (Be), but everything happened from atsar (former) Light of Muhammad, in which Arianism appeared as a co-creator.
Such principles differ with the Logos in the Christian faith that draw clear boundaries between al-Khaliq الخالق (Creator) with "Makhluq" or the creature (creation). Because the creation took place solely from the word "kun", without any assistance and facilities outside the Creator. It also includes Logos, if it is assumed that the Logos is something separate from the Essence of God (the Creator), or the Logos is seen as a mere creature.
Because God is Almighty and the Almighty Creator, Allah does not need help from anyone or in any form. Logos (or in the perspective of Christian Arabs: al-‘Aqal al-Ilahi, Divine Intellect), always in the Essence of God is "'azali" or without beginning (al-‘Aqal al-Ilahi al-kainu fi adz-Dzat Ilahi mundzu ‘azali). It is a strange thing to say God created all things through His Word, but the word of God (Logos) itself is also a mere creation. So, with another word which God created the word itself?
If the Islamic states that the Koran as Kalam Allah (the Word of God) is ghair al-Makhluq (not creation), as a comparison then Kalimatullah or the Divine Logos is al-Mauludu ghair al-Makhluq (born not created).
Friday, August 20, 2010
Kalimatullah, Logos according to Islam.
In Islam, Jesus Christ or 'Isa al-Masih was called with the title Kalimah (the word of God) found in sura-sura, among others:
Surah 3:39 The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."
Surah 3:59 The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.
Who talked about the "creation" and the birth of Jesus. That Jesus was born because of the will and the word of God is mentioned again in Surah 4:171. Ibn Ishaq from the 8th century AD, in his famous (through the compilation of Ibn Hisham), ie Sirah an-Nabawiyyah (The Life of Prophet Mohammed), said that those Muslims who seek asylum in Abyssinia (Ethiopia) has notified the Christian authorities there that they believe Jesus is God's messenger, spirit and word of God, which is inserted into the Mary, the blessed virgin. King Negus, the Christian ruler of Abyssinia, agree with these Muslim people.
In the Arab Christian community known term 'wa Kalimatuhu al-mutajjasad' (and His Word which became man) as a more precise term than the Latin term Cur Deus Homo(meaning: "Why did God become man?") derived from a father of the Western Church, ie St. Anselmus. That is because in the Christian Arabs literature, the term: Allah (more specifically than the equivalent terms: Elohim, Theos, Deus, God) is more pointed to the Father.
The parallel of the Kalimatullah, in the Christian Arab community, can be compared with the Kalam Allah (the Koran). In Islam, as affirmed in the Qur'an, God has "nazzala 'alaikal kitaba bi al-Haqq" (Surah Ali Imran / 3:2, "down to thee, O Muhammad, the book of the Koran with truth") . Whereas in Christianity, the Word of God has "nazzala minas sama’i wa tajjasad bi Ruhil Quddusi wa min Maryama al-adzra’i wa ta’anas" (down from heaven, incarnated by the power of the Holy Spirit, and become a man of the Virgin Mary).
In general, Muslims do not understand Kalimatullah as Christians understand Logos. Especially if it is associated with the Christian understanding in John 1:1,14. Logos in the Christian faith is certainly not the creation or demiurgos as "intermediary beings" who is not God nor man. While Kalimatullah in Islam, some modern scholars argue that 'Isa (Jesus) called Kalimatullah because he is created because the sentence of God: "Kun" (Be) fa yakuun (hence he was) a reference to Surah 3:59 and 19:35. whereas several other commentators argue that Jesus as the 'word' means it is a form of "prophetic", or he came "to bring a word" although this opinion clearly inadequate.
For subsequent discussion, we will discuss how the idea of the Logos as the beginning of creation God in Tasawuf Islam (Islamic mysticism), which is known as Nur Muhammad (Light of Muhammad). As mentioned in a Hadith: awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy (the beginning of creation God is my light, or in another narration of my spirit).
Surah 3:39 The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."
Surah 3:59 The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.
Who talked about the "creation" and the birth of Jesus. That Jesus was born because of the will and the word of God is mentioned again in Surah 4:171. Ibn Ishaq from the 8th century AD, in his famous (through the compilation of Ibn Hisham), ie Sirah an-Nabawiyyah (The Life of Prophet Mohammed), said that those Muslims who seek asylum in Abyssinia (Ethiopia) has notified the Christian authorities there that they believe Jesus is God's messenger, spirit and word of God, which is inserted into the Mary, the blessed virgin. King Negus, the Christian ruler of Abyssinia, agree with these Muslim people.
In the Arab Christian community known term 'wa Kalimatuhu al-mutajjasad' (and His Word which became man) as a more precise term than the Latin term Cur Deus Homo(meaning: "Why did God become man?") derived from a father of the Western Church, ie St. Anselmus. That is because in the Christian Arabs literature, the term: Allah (more specifically than the equivalent terms: Elohim, Theos, Deus, God) is more pointed to the Father.
The parallel of the Kalimatullah, in the Christian Arab community, can be compared with the Kalam Allah (the Koran). In Islam, as affirmed in the Qur'an, God has "nazzala 'alaikal kitaba bi al-Haqq" (Surah Ali Imran / 3:2, "down to thee, O Muhammad, the book of the Koran with truth") . Whereas in Christianity, the Word of God has "nazzala minas sama’i wa tajjasad bi Ruhil Quddusi wa min Maryama al-adzra’i wa ta’anas" (down from heaven, incarnated by the power of the Holy Spirit, and become a man of the Virgin Mary).
In general, Muslims do not understand Kalimatullah as Christians understand Logos. Especially if it is associated with the Christian understanding in John 1:1,14. Logos in the Christian faith is certainly not the creation or demiurgos as "intermediary beings" who is not God nor man. While Kalimatullah in Islam, some modern scholars argue that 'Isa (Jesus) called Kalimatullah because he is created because the sentence of God: "Kun" (Be) fa yakuun (hence he was) a reference to Surah 3:59 and 19:35. whereas several other commentators argue that Jesus as the 'word' means it is a form of "prophetic", or he came "to bring a word" although this opinion clearly inadequate.
For subsequent discussion, we will discuss how the idea of the Logos as the beginning of creation God in Tasawuf Islam (Islamic mysticism), which is known as Nur Muhammad (Light of Muhammad). As mentioned in a Hadith: awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy (the beginning of creation God is my light, or in another narration of my spirit).
Al-Masih, Islamic term of Messiah
Jesus of Nazareth, who in the Islamic context, commonly called 'Isa al-Masih (Jesus Christ), almost always use this title for the entire period of His life, from birth until his ascension to heaven.
Titles for Jesus, the Messiah, called the 11 (eleven) times in the Koran, all contained in sura-sura sent down (revealed) in the city of Medina al-Munawwarah (called: Surah Madaniyyah), that reveals about Jesus with nature of the harder, more aggressive and more polemical, as compared with Sura-sura (letters) which is derived in the city of Mecca (Surah Makkiyyah).
In the Koran, the words "Masih" is nothing equivalent to this word, and there is no etymological information about this word. Of the 11 mention in the Koran, Nine verses directly connected with the "son of Mary", which attracts contained in Surah 9:30, that the term "al-Masih" were connected with the title "son of God", but within the framework of the rejection of people's opinions Christians that 'Isa al-Masih (Jesus Christ) was the son of God, then in verse-31 affirmed that the Messiah is the son of Mary. In the Koran, as al-Masih was not associated with the figure and the Messiah's mission as understood by Jews and Christians.
In the view of some Muslim commentators, the term "Masih" is associated with the ascetic life story of Jesus who always move around the place (a lot of stories circulating among the adherents of the Sufi). The term "Masih" is interpreted as a "wandering".
There is one interesting conversation that took place between Theodor Abu al-Qurra(dc 830), a leading Chalcedonian theologian with an anonymous Muslim scholar in the presence of the Caliph al-Ma'mun (let's say he was a Hashemite).
Abu Qurra: Tell me about the Messiah, is he created of something or not?
Hashemite: He is the Word of God and his Spirit.
Abu Qurra: The Word of God and his Spirit, are they delimited and described?
Hashemite: No.
Abu Qurra: Are they comprehensible?
Hashemite: No.
Abu Qurra: So tell me, is the Word of God Creator or create?
The Hashemite was troubled at once and became quiet. He could not say anything except “Creator”. The Caliph was astounded.
Al-Masih, as Kalimatullah (Word of God) and Rohullah (Spirit of God), are the titles of the exalted Jesus, in reference to Him as well as things that did not mean anything and was not significant for a Muslim. For a Muslim, the title Rasulullah "The Messenger" (Apostle of God) to Muhammad has a higher meaning and greater than the titles of Jesus, even a title for Jesus Rasullullah "Messenger of Allah" (Surah an-Nisa 171) also can not compare with the title "Rasulullah" for the Arab Prophet although the Qur'an itself acknowledges that the position of all the Prophet (Nabi) and the Messenger (Rasul, Apostle) is the same.
Titles for Jesus, the Messiah, called the 11 (eleven) times in the Koran, all contained in sura-sura sent down (revealed) in the city of Medina al-Munawwarah (called: Surah Madaniyyah), that reveals about Jesus with nature of the harder, more aggressive and more polemical, as compared with Sura-sura (letters) which is derived in the city of Mecca (Surah Makkiyyah).
In the Koran, the words "Masih" is nothing equivalent to this word, and there is no etymological information about this word. Of the 11 mention in the Koran, Nine verses directly connected with the "son of Mary", which attracts contained in Surah 9:30, that the term "al-Masih" were connected with the title "son of God", but within the framework of the rejection of people's opinions Christians that 'Isa al-Masih (Jesus Christ) was the son of God, then in verse-31 affirmed that the Messiah is the son of Mary. In the Koran, as al-Masih was not associated with the figure and the Messiah's mission as understood by Jews and Christians.
In the view of some Muslim commentators, the term "Masih" is associated with the ascetic life story of Jesus who always move around the place (a lot of stories circulating among the adherents of the Sufi). The term "Masih" is interpreted as a "wandering".
There is one interesting conversation that took place between Theodor Abu al-Qurra(dc 830), a leading Chalcedonian theologian with an anonymous Muslim scholar in the presence of the Caliph al-Ma'mun (let's say he was a Hashemite).
Abu Qurra: Tell me about the Messiah, is he created of something or not?
Hashemite: He is the Word of God and his Spirit.
Abu Qurra: The Word of God and his Spirit, are they delimited and described?
Hashemite: No.
Abu Qurra: Are they comprehensible?
Hashemite: No.
Abu Qurra: So tell me, is the Word of God Creator or create?
The Hashemite was troubled at once and became quiet. He could not say anything except “Creator”. The Caliph was astounded.
Al-Masih, as Kalimatullah (Word of God) and Rohullah (Spirit of God), are the titles of the exalted Jesus, in reference to Him as well as things that did not mean anything and was not significant for a Muslim. For a Muslim, the title Rasulullah "The Messenger" (Apostle of God) to Muhammad has a higher meaning and greater than the titles of Jesus, even a title for Jesus Rasullullah "Messenger of Allah" (Surah an-Nisa 171) also can not compare with the title "Rasulullah" for the Arab Prophet although the Qur'an itself acknowledges that the position of all the Prophet (Nabi) and the Messenger (Rasul, Apostle) is the same.
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