جستجوی مقالات مرتبط با کلیدواژه "عیسی (ع)" در نشریات گروه "ادیان و عرفان"

Hazrat Maryam (PBUH) has a special and privileged position in Islam and Christianity due to her role as the mother of Jesus (PBUH), but in the Quran, apart from being the mother of Jesus (PBUH), this honorable lady had outstanding human qualities and special purity. On the other hand, in the New Testament, her character does not have a very high status and sometimes she has not been confronted with the dignity of an ordinary person. After several centuries, special attention has been paid to him in the church tradition and they have progressed to the point of worshiping him; It seems that in the world of Christianity, after a trivial encounter with this purified personality in the first century, they have taken a step towards an extreme perception of her character and position until she was brought to a position worthy of worship in the following centuries. Using the content analysis method, this research aims to compare the personality and position of Maryam in the Holy Quran, the New Testament and Christian theology to show that the true description of this honorable lady has been made in the Holy Quran. At the same time, we will present a critique of the beliefs of the church tradition about the character and position of Maryam (PBUH).

In the early Christianity, women alongside men continued to spread new religion across the world. Some of them supported Jesus’s disciples in economic terms, and some others, traveled from village to village, from town to town in order to proclaim “the kingdom of God”. Thus, several women have been figured out as missionaries. Meanwhile, throughout early Christian writings, Mary the Magdalene is known as the companion (Σύντροφος) of Jesus. According to Christian writings, she witnessed the Crucifixion, and contrary to the disciple who fled, she remained faithful to her master (διδασκάλος) until the last breath, and she was the first one who saw the resurrected Jesus and began to report the disciples. Moreover, Gnostic gospels and Church fathers have cited her as an apostle (απόστολος) and even as a disciple. Particularly, Gnostic writings refer to a considerable intimacy between her and Jesus Christ. In ongoing research, by exploring the New Testament, Gnostic treatises, and the writings of Church fathers, we will examine her role and image in Christianity up until the end of Middle Ages, and will refer to Mary and Jesus’s relationship. Additionally, we will concentrate on the main fact whether one can regard her as an apostle.

Prophet Jesus has a special station in the teachings of Islam and Christianity. His reappearance at the End of Times is accepted as an imminent matter. But as the view of Islam in terms of his Ascent is different from the distorted view of Christianity, there’s also significant differences of opinion in how and why his reappearance will be.
This writing is an effort in examining the quality of the reappearance of Jesus, peace be upon him, and analysis of the dimensions of his role at the time of reappearance with analytical-descriptive approach and explores the religious, cultural, social, political and economic aspects of the administration of Imam Mahdi, peace be upon him.
According to Islamic teachings, the reappearance of Jesus, peace be upon him, is wise and in line with making the monotheistic religion international and helping the true savior. On one hand, the reappearance as one of the conditions of the Hereafter, helps the belief in the reappearance of the savior and giving insight to its followers. Jesus Christ praying behind Imam Mahdi, peace be upon him, is an action coming out of obedience in Wilayah, which has a significant role in introducing a role model to the followers of Jesus Christ, peace be upon him. The ministry of Jesus, breaking the cross, his presence in killing the enemies of Imam Mahdi, peace be upon him, and promoting the word of Monotheism in the world, eradicating poverty and … are all of the role of Jesus, peace be upon him, at the time of reappearance.

The life of the prophets, as described in religious texts, was always an intersting subject of mystical thinking. Jīlī, who was a student of Ibn Arabī’s mystical school, studied the life of the divine prophets such as Moses and Jesus, which were revealed in Quranic verses and with allegorical interpretation he compared these stories with mental attitudes. Considering Moses’ life, Jīlī emphasizes the annihilation of human soul, unique truth of divinity, unveiling of duality in Divine creative being and at last the union of perfect man with God. He believes that Torah was the manifestation of qualitative names of God, while Gospel was the manifestation of essential name of God. God revealed Torah to Moses in nine tablets. He was permitted to preach seven tablets, but the other two tablets which were ''Power and Lordship'', belonged to Jesus. Jesus preached these two tablets to his people and as a result his people believed in Trinity and went astray. Jīlī believes that Gospel has esoteric and exoteric characteristics. According to him, the beginning verse of the Gospel, i.e. In the name of Father, Mother and Son, are the exoteric one. It could be compared with the beginning verse of Quarn, i.e. In the name of Allah, Most Beneficent, Most Merciful. The people of Jesus only comprehended the exoteric meaning of the verse and identified it with Spirit, Mary and Jesus. They ignored the esoteric meaning of the Gospel, that is the appearance of God in creation and the manifestation of divine names in bodily beings. Therefore they believed in anthropomorphism and restriction of the Infinite.