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Is Jesus the Son of God?

Society and lifestyle

In today's world, not cheating on yourself raises contempt, irony and sarcasm. Yet we are moving towards a world that requires us to be and not to appear. Human is conjugated in the verb to be and not in the verb to have. This is the price that will allow us to withstand the chaos that awaits us.

Published on January 11, 2021, Jafar
Is Jesus the Son of God?

With the advent of Islam, there were many subjects of division between the different Christian communities claiming to be based on the message of Jesus. Is he the son of God? God himself? What place should be given to Jesus? In this context, the Prophet Mohammed, through the Koranic revelation, will honor and rehabilitate Mary and clarify the mission of Jesus.

In pre-Islamic Arabia, two major events in relation to Christians mark the Prophet's fate: the first, during a trip with his uncle Abu Talib in Syria at the age of 7, Mohammed is recognized, in certain signs, by the Nestorian Christian monk Bahira. The second takes place during the first revelation of the Koran on Mount Hira which troubled the Prophet and it is a Christian named Warraka, relative of his wife Khadija, who will confirm his prophetic mission to him.

We can also add that during the Meccan period when Muslims were oppressed, Prophet Muhammad recommended his companions to emigrate to Christian Abyssinia with whom he had a cordial and friendly relationship. Indeed, the Negus, king of Abyssinia, had heard of the Prophet and read the first Koranic accounts speaking of Jesus and Mary. Having been touched by the veneration and respect with which the Koran spoke of Jesus and his mother, he granted protection to the first immigrants from Islam despite the repeated disapproval of the Meccans with whom he nevertheless had a fruitful trade.

When he died, the Prophet Muhammad gathered his companions together and he prayed with them in the mosque of Medina for the rest of his soul. Another event that gives reflection on the relations that existed between the two communities. When the delegation from Najran (region currently located in Yemen) arrived in Medina with sixty people and at its head a bishop to see the Prophet and make a pact of alliance with him. Wanting to pray, they asked for a place to celebrate the service. The Prophet suggested to them that the best place to pray was his mosque: the house dedicated to the worship of God. And for the first time mass will be celebrated in one of the holiest places in Islam

As we can see, recognition and respect for Jesus and his community exist from the start of the Prophet's mission. In this way, relations between Islam and Christianity are from the outset invited to dialogue and mutual respect.

As the texts prove, there was a fruitful relationship, with a great wealth of exchanges both from an intellectual, artistic, commercial and spiritual point of view, despite the clashes of political and economic interests, which mark out history, each using its religious and dogmatic references to justify its domination. This brief overview evoked, what is the view of the open and sincere Muslim on Jesus (Sidna Aissa) very often associated with Mary (Miriam)?

He is considered to be an exceptional spiritual being. Exception confirmed by the Prophet when he announced the return of Jesus for the Messianic times when peace, justice, equality will finally triumph on earth.

So in the Muslim conscience the return of Jesus is a hope. It is the end of an apocalyptic cycle at the heart of which lie the seeds of renewal. From then on, men will unite to work for the good of humanity and to defeat evil.

What I have just mentioned concerns the external aspect, the temporal aspect that relates to the meaning of history. Another little-known aspect is that of the place given to Jesus by Muslim esotericism. It is the one relating to the incarnate verb of God as the Koran says in sura 4, verse 171.

It means it is timeless. It can neither be surrounded, nor known, nor located. Jesus’s spiritual message cannot be revealed to one who does not go to the very source from which this divine reality emanates. In Muslim esotericism, there are stations (spiritual degrees) for each prophet mentioned in the Bible, and in the Koran. The station of Jesus is special and among the highest. His teaching delivers a pure spirituality without a definite link in time and space.

This reality is revealed to the one who makes the sustained effort to arrive at this station, at this maqam of Sidna Aïssa (Jesus). This one delivers an extraordinary message: the power of love to power over everything. By his birth Jesus teaches us that the physical and temporal laws which govern creation can be upset or even reversed by the divine, such as the resurrection of the dead. Our conception of the divine referring only to the laws that govern the manifested world is so limited that it prevents us from understanding Jesus' mission and his station. As a result, his message remains unknown to most.

For the Sufis, Jesus is the emanation or the physical demonstration that being by an initiatory way can find the universal essence which gives balance and harmony to the manifested world, the mystery of creation. The advent of the Mohammedan message confirms and reveals in its depth the content of the Christ message. As the Prophet Muhammad says "No one has the right to claim Jesus and Mary more than myself, because between him and me there is no prophet". Thus the mohammedan message becomes the revealing mirror of Jesus because between the two prophets there is no alteration, no rupture. It is therefore in the balance between its two poles that the mystery of truth is revealed to man.

What we can still remember from Jesus' message is that the material values of the world are but the deceptive shadow of the illusions that lead us astray and exacerbate our passions. Following the example of his entry into the temple to purify it, he invites us to position ourselves vertically from the Divine, symbol of the sun at the zenith where no shadow is perceived or no illusion is allowed. Therein man is inhabited by the divine spirit. As for Mohammed, he brings the balance of horizontality, symbol of the servant who fully accepts his belonging to the divine. He confides in Him, and takes on this responsibility of witnessing Him in the world. Thus the man inhabited by the divine realizes and manifests the perfect state of the universal man.

According to Muslim esotericism, if Jesus by birth escaped the physical laws of life, his death should also escape that of everyone. Because there is reciprocity. For Muslims in general and Sufis in particular Jesus was raised to God, not being the only one since other prophets are in the same case: Elijah, Idris, Enoch, ... This elevation is an occultation but also a presence, a permanence.

He was, is no more, but no one can say where he is, or that he no longer exists. We cannot locate it in space or time, without denying its presence. If we assign it a place, a role, even a most sacred function, it remains below the truth that it embodies because the spiritual message of Jesus is high and timeless. But each by an interior process of purification, humility, forgiveness, love can find the essence of this message, its perfume and its beatitude.

I would add that one could also qualify Jesus' message as radical. It shakes the fortress of beliefs, dogmas, certainties ... our limited conception of the things of this world, which have real values only by being attached to the essence, to God. Without this connection, powers, knowledge, knowledge are only illusory. The message of Jesus can only be understood and lived in absolute love, uncompromising and scathing.

This virtue, this state of being are very difficult to conceive and achieve. It is enough to see how we live. The finding is appalling! What are the values that determine our time? Jesus is the divine word and the values he teaches are not those on which our world is based. We will only understand his message and achieve this alchemical transformation through the quest for those spiritual and chivalrous values that he came to teach us.

A prophetic message where man is ready to sacrifice himself for the well-being of others so that the Truth remains among us. Thus he triumphs over the absurdity of his egocentricity, he is reborn and he lives in the perfect world of the Essential.

Who suggests that there is no reality except that which man imposes on himself in this permanent conflict with himself and with his neighbor? Incapable of forgiving because unable to forgive oneself. Today we are in situations where the message of Jesus seems of capital, even vital, urgency. Our world is gravely ill, only radical medicine can cure it.

Why so much misery and hatred, conflict and corruption? In whose name? To serve what interests, in the name of God? In the name of Allah? ... What is the meaning of a world in dementia where no one dares to speak the truth for fear of being unable to live it and take responsibility and the consequences. The truth is exacting as is the message of Jesus. In the dramatic atmosphere of our time which can conceive that to find God one must give everything. What is the country, the community, the being able to give everything in order to receive everything?

In today's world, not cheating on yourself raises contempt, irony and sarcasm. Yet we are moving towards a world that requires us to be and not to appear. Human is conjugated in the verb to be and not in the verb to have. This is the price that will allow us to withstand the chaos that awaits us.

May God grant His great mercy to all the innocent who perish through human misunderstanding and stupidity.

 



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