Love Stories from the Qur'an

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Love Stories from the Qur'an

Love Stories from the Qur'an

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Jesus speaking from the cradle is one of six miracles attributed to him in the Quran, an account which is also found in the Syriac Infancy Gospel, a sixth-century work. [9] [10] According to various hadiths, Jesus and Mary did not cry at birth. [11] Birth narratives Speaking from the cradle is mentioned in three places in the Quran: 3:46, 5:109-110 and 19:29-30. Part of the narrative has the infant Jesus defending his mother Mary from the accusation of having given birth without a known husband. [33] Early Islam was unclear about Joseph and his role. Jesus speaks as the angel Gabriel had mentioned at the annunciation: Jesus proclaims he is a servant of God, has been given a book, is a prophet, is blessed wherever he will go, blesses the day he was born, the day he will die, and the day he is raised alive. [34] Jesus is described by various means in the Quran. The most common reference to Jesus occurs in the form of Ibn Maryam ('son of Mary'), sometimes preceded with another title. Jesus is also recognized as a nabī ('prophet') and rasūl ('messenger') of God. The terms 'abd-Allāh ('servant of God'), wadjih ('worthy of esteem in this world and the next') and mubārak ('blessed', or 'a source of benefit for others') are all used in reference to him. [92] According to Islam, Jesus never claimed to be divine. [57] Ibn Kathir ( d. 1373) follows traditions which suggest that a crucifixion did occur, but not with Jesus. [75] After the event, Ibn Kathir reports the people were divided into three groups following three different narratives; The Jacobites believing "God remained with us as long as He willed and then He ascended to Heaven"; the Nestorians believing "The son of God was with us as long as he willed until God raised him to heaven"; and the Muslims believing "The servant and messenger of God, Jesus, remained with us as long as God willed until God raised him to Himself." [76] a b c WARREN LARSON Jesus in Islam and Christianity: Discussing the Similarities and the Differences p. 335

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

Fudge, Bruce (7 April 2011). Qur'anic Hermeneutics: Al-Tabrisi and the Craft of Commentary (Routledge Studies in the Qur'an). United Kingdom: Routledge. p.60. ISBN 978-0415782005. Roxburgh, David J. "Kamal Al-Din Bihzad and Authorship in Persianate Painting." Muqarnas 17 (2000). Esposito, J. L. (2003). The Oxford Dictionary of Islam. Oxford University Press. ISBN 978-0-19-512558-0. Mannheim, Ivan (2001). Syria & Lebanon Handbook: The Travel Guide. Footprint Travel Guides. ISBN 1-900949-90-3. A lesson prompting pupils to reflect on the messages in two important stories about the Prophet Muhammad (PBUH):

Love Stories from the Qur’an

According to the details of the narrative, some parents became annoyed and forbade their children to play with Jesus, suspecting he was a magician. As a result, the parents kept their children away from Jesus and gathered their children into a single house. One day, feeling lonely, Jesus went out looking for his friends, and coming upon this house he asked the parents where their children were. The parents lied, responding that the children were not there. After Jesus asks who, then, is in the house, the parents call Jesus a pig. Jesus then says "Let there be swine in this house", turning all the children into swine. [22] The Quran mentions in chapter 3, verses 52–53, that the disciples submitted to the faith of Islam: [54]

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

Remember˺ when the disciples asked, “O Jesus, son of Mary! Would your Lord be willing to send down to us a table spread with food from heaven?” Jesus answered, “Fear Allah if you are ˹truly˺ believers.” Ayoub, Mahmoud M. (1992). The Qur'an and Its Interpreters, Volume II: The House of 'Imran. SUNY Press. ISBN 978-0-7914-0994-7. Jestice, Phyllis G., Holy people of the world: a cross-cultural encyclopedia, Volume 1, 2004, ISBN 1-57607-355-6, pp. 558–559 Disturbed by Zulaikha's claim, Yusuf prays to Allah, begging Allah to make them imprison him, as Yusuf would rather go to jail than do the bidding of Zulaikha and the other women. [14] Allah, listening to Yusuf's request, makes the chief in power believe Yusuf should go to prison for some time, and so Yusuf does. [15] In poetry [ edit ] Jami [ edit ]Phipps, William (28 May 2018) [2016]. "5 Scriptures". Muhammad and Jesus: A Comparison of the Prophets and Their Teachings. Bloomsbury Publishing. p.101. ISBN 978-1-4742-8934-4. Umdah, 430; cited in Qaim 2007, His Second Coming: "...Then he will kill the swine, break the crosses, destroy the churches and temples and kill the Christians unless they believe in him." In a record by the Sunni exegete Tabari, before the last supper, the threat of death made him anxious. Therefore, Jesus invited his disciples for the last supper. After the meal, he washed their hands and performed their ablutions to wipe their hands on his clothing. Afterwards Jesus replied to them: "As for that I have done to you tonight, in that I served you the meal and washed your hands in person, let it be an example for you. Since you indeed consider me to be better than you, do not be haughty in relation to each other but rather expand yourselves for each other as I have expanded myself for you." After instructing the disciples in his teachings, Jesus foretells that one of them would deny him and another betray him. However, in accordance with Islamic views on Jesus' death, just a corpse in semblance of Jesus was crucified and Jesus himself was raised to God. [42] Other miracles Barker, Gregory A.; Gregg, Stephen E. (2010). Jesus Beyond Christianity: The Classic Texts. Oxford: Oxford University Press.

Love Stories You could not imagine! 5 Heart Touching Islamic Love Stories You could not imagine!

Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p.145. ISBN 0-06-061662-8. That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus... agree with the Christian accounts on at least that basic fact.Slade, Darren M. (January 2014). "Arabia Haeresium Ferax (Arabia Bearer of Heresies): Schismatic Christianity's Potential Influence on Muhammad and the Qur'an" (PDF). American Theological Inquiry. 7 (1): 43–53. Archived from the original (PDF) on 2014-02-02. Roxburgh, David J, "Kamal Al-Din Bihzad and Authorship in Persianate Painting," Muqarnas 17 (2000): 119–46. doi: 10.2307/1523294. Reynolds, Gabriel Said (2010). "On the Qur'anic Accusation of Scriptural Falsification (tahrîf) and Christian Anti-Jewish Polemic" (PDF). Journal of the American Oriental Society. 130 (2): 189–202 . Retrieved 2018-03-03.

Bible Vs Quran (Koran): 12 Big Differences (Which Is Right?) Bible Vs Quran (Koran): 12 Big Differences (Which Is Right?)

Modern Islamic scholars like Sayyid Muhammad Husayn Tabataba'i interpret the ascension of Jesus as spiritual, not physical. This interpretation is in accord with Muʿtazila and Shia metaphorical explanations regarding anthropomorphic references to God in the Quran. Although not popular with traditional Sunni interpretations of the depiction of crucifixion, there has been much speculation and discussion in the effort of logically reconciling this topic. [78] Another legendary miracle story is one regarding Jesus' childhood wisdom. This legend, reported through al-Tabari from ibn Ishaq, talks about Mary sending Jesus to a religious school and the teacher being astonished to find Jesus already knowing the information being taught / discussed. [20] Food in children's homes Some academics have noted that the account in Surah 19 is particularly close to that in the Christian Gospel of Luke. [13] The Annunciation to Mary is mentioned twice in the Quran, and in both instances Mary/Maryam is told that she was chosen by God to deliver a son. In the first instance, the bearer of the news (who is believed by most Muslims to be the archangel Gabriel), delivered the news in ( 3:42-47) as he takes the form of a man ( 19:16-22). [14] [15] The details of the conception according to 66:12 and 21:89, Mary conceives Jesus by being blown into her womb through the spirit (i.e archangel Gabriel), Mary asks how she can bear a son in view of her chastity, she is told that God creates what he wills and that these things are easy for God. [14] Ja'far ibn Mansur al-Yaman ( d. 958), Abu Hatim Ahmad ibn Hamdan al-Razi ( d. 935), Abu Yaqub al-Sijistani ( d. 971), Mu'ayyad fi'l-Din al-Shirazi ( d. 1078) and the group Ikhwan al-Safa also affirm the historicity of the Crucifixion, reporting Jesus was crucified and not substituted by another man as maintained by many other popular Quranic commentators and Tafsir. More recently, Mahmoud M. Ayoub, a professor and scholar, provided a more symbolic interpretation for Surah 4 Verse 157: Although this particular narrative is not found in the Bible, the theme of speaking from the cradle is found in the non-canonical pre-Islamic Syriac Infancy Gospel. The Syriac Infancy Gospel has Jesus declaring himself the Son of God, the Word, and affirming what the angel Gabriel had previously announced to Mary as detailed in the Gospel. [33] Creating birds from clay


The first and earliest view of Jesus formulated in Islamic thought is that of a prophet – a human being chosen by God to present both a judgment upon humanity for challenge to turn to the one true God. From this basis, reflected upon all previous prophets through the lens of Muslim identity, Jesus is considered no more than a messenger repeating a repetitive message of the ages. The miracles of Jesus and the Quranic titles attributed to him demonstrate the power of God rather than the divinity of Jesus – the same power behind the message of all prophets. Some Islamic traditions believe Jesus' mission was only to the children of Israel and his status as a prophet being confirmed by numerous miracles. [25] [26] Adang, Camilla (1996). Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm. Brill. ISBN 978-90-04-10034-3. person "He / Him / Thee" etc. (48 times): 2:87, 2:253, 3:46(2), 3:48, 3:52, 3:55(4), 4:157(3), 4.159(3), 5:110(11), 5:46(3), 5:75(2), 19:21, 19:22(2), 19:27(2), 19:29, 23:50, 43:58(2), 43:59(3), 43:63, 57:27(2), 61:6. The Islamic concepts of Jesus' preaching is believed to have originated in Kufa, Iraq, under the Rashidun Caliphate where the earliest writers of Muslim tradition and scholarship was formulated. The concepts of Jesus and his preaching ministry developed in Kufa was adopted from the early ascetic Christians of Egypt who opposed official church bishopric appointments from Rome. [29]

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