Saméméh ditewak jeung dihukum, nabi Isa al Masih (saw) ngayakeun wacana panjang jeung murid-muridna. Yohanes, salah sahiji murid, hadir dina ceramah ieu – anjeunna nyatet dina Injil-Na. Isa (as) jangji ka murid-muridna yén ‘roh bebeneran’ bakal datang sanggeus manéhna indit. Patarosan alami timbul – saha atanapi ieu ‘Roh bebeneran’?
Kontrovérsi ngaronjat ku Ahmed Deedat
Ieu nyababkeun sababaraha kontrovérsi sabab sababaraha apologists luhur, sapertos Ahmed Deedat, parantos nyarios yén ieu sanés sanés Nabi Muhammad (saw). Abdi, sapertos seueur anjeun, parantos ngupingkeun ieu ti anjeunna sareng ti batur anu dipangaruhan ku anjeunna. Jigana sakabéh urang kudu datang ka conclusions sorangan dina sual ieu. Nanging, urang kedah ngalakukeun tina sudut pandang anu terang, sanés ngan ukur ku imam atanapi Deedat anu kawéntar ngajarkeunana.
Urang kedah diajar kumaha Isa (as) ngajelaskeun ieu ‘Roh Kaleresan’ dina wacana anu dirékam ku Yohanes. Ieu hiji-hijina data anu dipiboga ku sakumna jalma, kalebet Deedat. Wacana sayogi di dieu pikeun anjeun baca, sareng éta patut dilakukeun supados anjeun ngartos kontéksna. Kuring bakal nyandak sorotan tina wacana anu berhubungan langsung sareng Roh Kaleresan. Kumaha Isa (as) ngajelaskeun ‘Roh Kaleresan’ anu bakal datang?
Pangajaran Isa (as) ngeunaan Ruh Kaleresan
Kami bakal naroskeun ka Rama, sareng anjeunna bakal masihan anjeun pangagung anu sanés pikeun ngabantosan anjeun sareng janten sareng anjeun salami-lami — Roh bebeneran . Dunya teu tiasa nampi anjeunna, sabab henteu ningali anjeunna atanapi terang anjeunna. Tapi anjeun terang anjeunna, sabab anjeunna hirup sareng anjeun sareng bakal aya di anjeun . Kami moal ngantep anjeun yatim piatu; Kuring bakal datang ka anjeun. Moal lami deui, dunya moal ningali kuring deui, tapi anjeun bakal ningali kuring. (Yohanes 14:16-19)
Isa al Masih (saw) ngajelaskeun ‘Roh Kaleresan’ salaku:
- hiji ‘advokat’. Kecap Yunani di dieu nyaeta παράκλητον (parakleton), nu asalna tina ‘para’ (deukeut-sabeulah) jeung ‘kaleo’ (pikeun nelepon atawa judgment). Kecap-kecap anu sami nyaéta Panglipur atanapi Pembimbing;
- dunya teu bisa ningali manehna atawa nyaho manehna; jeung
- anjeunna bakal hirup ‘di’ murid-murid.
Ieu teu disada kawas lalaki jeung awak fisik sabab saha bisa ningali awak fisik. Di sisi séjén, Roh Kaleresan ieu teu tiasa katingali. Ogé, sigana mustahil pikeun nabi manusa anu awak jasmani hirup ‘di’ jalma sanés, kalebet murid-murid. Tapi hayu urang neruskeun wacana Isa (as).
25Hal ieu ku Kami diomongkeun ayeuna, meungpeung Kami aya keneh jeung maraneh. 26Panulung tea, nya eta Roh Suci beunang nyuhunkeun Kami ka Rama, ka maraneh bakal ngawurukkeun sagala perkara, jeung ngingetan supaya maraneh aringet kana sagala hal anu ku Kami geus diwurukkeun.
Yohanes 14:25-26
Janten Roh Kaleresan ieu bakal ngajar murid-murid sareng ngingetkeun aranjeunna ngeunaan sagala hal anu diajarkeun ku Isa al Masih (as).
26Maraneh ku Kami bakal dibere Panulung asal ti Rama Kami, nya eta Roh Suci, anu bakal nganyatakeun hal Allah anu saestuna. Eta Panulung tangtu ku Kami diutus ka maraneh ti Rama, sarta Anjeunna baris nyaurkeun hal Kami. 27Maraneh oge kudu nyaritakeun hal Kami, sabab maraneh geus reureujeungan jeung Kami ti barang mimiti.
Yohanes 15:26-27Tapi saleresna kuring nyarioskeun ka anjeun, pikeun kasaéan anjeun yén kuring badé angkat. Iwal kuring indit jauh, nu ngajengkeun moal datang ka anjeun; tapi lamun kuring indit, abdi bakal dikirim anjeunna ka anjeun. Nalika anjeunna sumping, anjeunna bakal ngabuktikeun dunya janten salah ngeunaan dosa sareng kabeneran sareng pengadilan: ngeunaan dosa, sabab jalma-jalma henteu percanten ka Kami; ngeunaan kabeneran, sabab Kami bade ka Rama, dimana anjeun bisa nempo kuring deui; jeung ngeunaan judgment, sabab pangeran dunya ieu ayeuna nangtung dikutuk.
7Saenyana Kami indit teh bakal leuwih mangpa’at pikeun maraneh, sabab lamun Kami teu indit, Panulung teh moal sumping. Sabalikna lamun Kami indit engke bakal ngajurungkeun Anjeunna ka maraneh. 8Lamun geus sumping, Anjeunna bakal ngabuktikeun ka nu di dunya tina hal naon dosa maranehna, tina hal naon nu bener, jeung tina hal hukuman ti Allah. 9Tina hal dosana, lantaran maranehna henteu palercayaeun ka Kami; 10tina hal nu bener, lantaran bener Kami indit teh ka Rama sarta ku maraneh moal katenjo deui; 11tina hal hukuman ti Allah, lantaran nu nyangking kawasa di dunya teh geus nyandang hukuman.
12Picaritaeun Kami loba keneh tapi maraneh moal sanggup narimana ayeuna mah. 13Tapi engke, lamun Roh tea geus sumping, maraneh bakal ditungtun sangkan nyaraho kana sagala hal anu saestu, sabab Anjeunna bakal nganyatakeun hal Allah anu saestu-estuna. Anu bakal disaurkeun ku Anjeunna lain pilahir-Na ku anjeun; anu bakal disaurkeuna-Na teh hal-hal anu geus kadangu ku Anjeunna bae, sarta maraneh ku Anjeunna bakal dibere nyaho naon-naon anu baris kajadian engke. 14Anjeunna bakal ngagungkeun ka Kami, sabab nya Anjeunna anu bakal nepikeun pilahir-pilahir Kami ka maraneh. 15Sagala kagungan Rama, jadi milik Kami ongkoh. Nu matak ceuk Kami bieu, sagala hal anu ditepikeun ku Roh ka maraneh asalna ti Kami.”
Yohanes 16:7-15
Di dieu urang ningali yén Roh Kaleresan bakal dikirim ka murid-murid sareng anjeunna bakal nungtun murid-murid dina sagala bebeneran. Mémang, malah ngabejaan aranjeunna naon ‘acan datang’, atawa di mangsa nu bakal datang. Anjeun bakal émut tina Tanda Taurat Nabi yén kamampuan ieu mangrupikeun tanda anu dipasihkeun ku Musa (sawas) supados jalma-jalma terang upami aya anu leres-leres nabi.
Naha Deedat leres? Naha Nabi Muhammad (saw) ieu jangji Roh Kaleresan?
Kalayan sagala katerangan ieu kuring teu tiasa ningali ieu dilarapkeun ka Nabi Muhammad (saw). Barina ogé, Nabi Muhammad (pbuh) boga awak fisik sahingga jalma nempo manehna – malah jalma anu teu narima anjeunna (ex. Quresh atanapi Quraysh di Mekah). Nabi Muhammad (saw) tangtosna henteu cicing ‘dina’ murid-murid Isa (saw), ogé Nabi Muhammad (saw) diutus ka murid, ogé henteu maréntahkeun maranéhna, atawa pituduh aranjeunna. Kanyataanna, saprak Nabi Muhammad (saw) sumping 600 taun atawa leuwih sanggeus murid Isa (pbuh) anjeunna teu aya hubunganana jeung aranjeunna. Tapi ‘Roh Kaleresan’ dijangjikeun pikeun ngalakukeun sagala hal ieu.
Nalika kuring maca sareng ngulik sacara saksama sadaya dalil anu dianggo Deedat pikeun ngayakinkeun urang yén ‘Roh Kaleresan’ leres-leres Nabi Muhammad (saw) kuring mendakan yén aranjeunna satengah bebeneran sareng henteu akurat ngagambarkeun wacana Isa (as). . Nalika kuring neraskeun diajar tulisanna, kuring mendakan yén sanaos anjeunna gaduh sumanget anu hébat, anjeunna sering ngagunakeun satengah bebeneran atanapi distorsi. Anjeun bisa mikir disebutkeun, jeung ieu teu masalah utama artikel ieu, tapi geus kapanggih manéhna teu bisa dipercaya.
Jeung pasti, dina hal nangtukeun saha Roh Kaleresan, sigana kuring tina titik ieu teu bisa ngarujuk ka Nabi Muhammad (saw). Semangat agama anu hébat moal tiasa ngatasi fakta anu jelas.
Saha Roh Kaleresan?
Tapi saha lajeng ‘Roh Kaleresan’? Lamun urang maca Kitab Kisah Para Rasul, anu mangrupa tuluyan tina Injil Lukas jeung nguruskeun kajadian para sahabat Isa (as) langsung saatos miangna Isa (as) janten jelas pisan. Di dieu urang maca naon anu dilakukeun sareng diomongkeun ku Isa (as) sateuacan anjeunna naék ka surga ( ‘anjeunna’ anu diomongkeun nyaéta Isa – as, sareng ‘Yohanes’ anu disebatkeun nyaéta Nabi Yahya – as).
Dina hiji mangsa, nalika anjeunna tuang sareng aranjeunna, anjeunna masihan paréntah kieu, “Ulah ninggalkeun Yerusalem, tapi ngantosan hadiah anu dijangjikeun ku Rama Kami, anu parantos didangu ku Kami. Pikeun Yohanes ngabaptis ku cai, tapi dina sababaraha dinten anjeun bakal dibaptis ku Roh Suci.”
Tuluy maranehna kumpul di sakurilingna sarta nanya ka Anjeunna, “Gusti, naha anjeun ayeuna bade mulangkeun karajaan ka Israil?”
4Dina hiji dinten Anjeunna ngalahir kieu ka sadaya rasul, ”Maraneh ulah waka aringkah ti Yerusalem, dago heula anu geus dijangjikeun ku Rama, sakumaha nu geus dicaritakeun ku Kami tea. 5Yohanes ngabaptisna ku cai, maraneh mah sakeudeung deui bakal ngabaptis ku Roh Suci.”
6Dina hiji waktos nuju karempel, rasul-rasul nararos ka Anjeunna, ”Gusti, dupi Karajaan Israil teh bade ayeuna diadegkeunana deui ku Gusti?”
7Waler Yesus, ”Hal eta, poe jeung waktuna, Rama Kami anu kagungan hak nangtoskeun, maraneh ulah harayang nyaho. 8Tapi maraneh, lamun Roh Suci geus sumping bakal narampa kawasa, pikeun jaradi saksi-saksi Kami di Yerusalem, di sakuliah Yudea, di Samaria, nepi ka tungtung bumi.” 9Sanggeus ngalahir kitu, Yesus dicandak ka sawarga, diarawaskeun nepi ka lesna teu katembong kahalangan ku mega.
Rasul 1:4-9
Di dieu urang tingali, ngan méméh miang na deui anjeunna ceramah ngeunaan datang ‘Roh Suci’. Lajeng dina bab salajengna, sarta ngan sababaraha poé sanggeus miangna Isa (as) ka sawarga, urang maca yen (“maranéhna” nyaéta para sahabat Isa sanggeus miang na Pentecost nyaéta festival anu lumangsung 50 poé sanggeus Paska. – tingali tanda Musa pikeun katerangan langkung seueur)
Nalika poé Pentakosta datang, maranéhanana kabéh babarengan dina hiji tempat. Ujug-ujug aya sora kawas angin ngagelebug ti langit, ngeusi sakujur imah tempat maranehna diuk. Aranjeunna ningal naon anu katingalina mangrupikeun basa seuneu anu misah sareng ngantunkeun masing-masing. Sadayana dipinuhan ku Roh Suci sareng mimiti nyarios dina basa-basa anu sanés sakumaha anu diaktipkeun ku Roh.
1Dina poe Pentakosta, umat anu palercaya teh karumpul di hiji tempat. 2Dumadakan ti langit aya anu ngaguruh sada angin gede, tuluy minuhan saeusi imah anu keur dicaralikan. 3Breh katembong ku aranjeunna aya anu tingsuliwer hurung saperti seuneu, bangunna siga letah-letah, areunteup ka sakur anu araya di dinya. 4Harita keneh aranjeunna geus kacalikan ku Roh Suci, tuluy salasauran ku basa-basa sejen, nurutkeun gerak ti Roh Suci tea.
5Harita di Yerusalem loba urang Yahudi asal ti rupa-rupa nagara sakuliah dunya, jalma-jalma ibadah. 6Barang ngadarenge sora ngaguruh kitu, jalma-jalma teh ngadareugdeug ka dinya. Maranehna pohara karageteunana ngadarenge rasul-rasul salasauran dina basa-basa maranehna masing-masing, 7kabeh ngarasa helok. Pok ngaromong, ”Eta nu ngaromong dina basa-basa sejen teh lain urang Galilea? 8Aneh, kumaha pangna barisaeun basa-basa urang? 9Urang teh aya anu ti Partia, ti Media, jeung ti Elam; ti Mesopotami, ti Yudea, jeung ti Kapadokia; ti Pontus, jeung ti Asia; 10ti Prigia jeung ti Pampilia, ti Mesir, jeung ti daerah-daerah Libia deukeut Kirena. Aya anu ti Rum, 11boh bangsa Yahudi, boh bangsa-bangsa sejen anu arasup agama Yahudi; aya oge anu ti Kreta jeung ti Arab, tapi kabeh ngarti ka nu diucapkeun ku aranjeunna dina basa urang masing-masing, nyaurkeun hal padamelan Allah anu arajaib! 12Alamat naon ieu teh?” ceuk maranehna tingpelengek heran.
Rasul 2:1-12
Janten di dieu urang maca yén ‘Roh Allah’ sumping ka unggal murid sareng aranjeunna tiasa nyarios basa-basa sanés sacara mujijat. Nalika anjeun maca Kisah Para Rasul anjeun bakal ningali yén Roh Suci terus nungtun sareng mingpin murid-murid.
Katerangan ieu cocog sareng sadaya detil anu dijelaskeun ku Isa (as) dina wacanana pikeun Ruh Kaleresan. Tapi éta raises implikasi salajengna jeung meureun patarosan pikeun urang. Hayu urang nungkulan heula sababaraha implikasi.
Ruh Kabeneran & Tulisan Para Murid Nabi Isa al Masih (saw)
Anu mimiti, éta nyebutkeun yén para sahabat Isa (as) ti titik ieu ‘ditempatkeun’ ku Roh Suci. Sareng anjeun ningali ieu dina tindakan engké sareng naon anu aranjeunna nyerat. Salaku conto:
1Roh Suci geus netelakeun yen ka hareup bakal aya jalma-jalma anu naringgalkeun piwuruk Kristus, kaceot ku roh-roh bohong, mengpar kana pangajaran setan,
1 Timoteus 4:1
19ku mujijat-mujijat jeung kaahengan-kaahengan ti Anjeunna, jeung ku kakawasaan Roh Allah. Ku cara kitu, Injil Kasalametan salengkepna ngeunaan Kristus, ku sim kuring geus diwawarkeun di sapanjang jalan ti Yerusalem nepi ka Ilirikum.
Rum 15:19
9Malaikat tea sasauran ka kaula, ”Tulis: Bagja nu diondang kana pesta nikahna nu ngagem jujuluk Anak Domba.” Saurna deui, ”Kitu dawuhan Allah, dawuhan sayaktina.” 10Kaula deku seja nyembah ka anjeunna. Tapi saurna, ”Ulah kitu! Kaula ge ngabdi saperti andika, saperti dulur-dulur andika jeung sakur nu nyarekel kayaktian anu dipertelakeun ku Yesus. Nyembah mah kudu ka Allah!” Ari kayaktian anu dipertelakeun ku Yesus teh jadi sumberna ilham nabi-nabi.
Wahyu 19:9-10
Passages ieu, dicokot tina tulisan para sahabat Isa (pbuh) dina Perjanjian Anyar, jelas nembongkeun otoritas jeung gumantungna maranéhanana dina Roh Kaleresan. Dina petikan kahiji di luhur, Roh méré nubuat ka panulis ngeunaan naon anu bakal kajadian dina mangsa nu bakal datang (di sakuliah dunya abandonment tina alus sarta nuturkeun jahat). Dina kadua, panulis ngandelkeun mujijat anu anjeunna tiasa laksanakeun, ku Roh, dina nyaksian Injil (Injil) Yesus (atanapi Isa – pbuh). Ahirna, dina katilu, panulis ningali malaikat perkasa dina visi sareng digoda pikeun nyembah malaikat, tapi malaikat nyarioskeun anjeunna ngan ukur nyembah ka Allah teras nyarios ku ‘Roh nubuat’ yén visi éta lumangsung. sareng perkawis Isa (as).
Indikator ti Isa (as)
Ieu mangrupikeun indikator anu sami anu dipasihkeun ku Isa (as) dina ceramahna ngeunaan naon anu bakal dilakukeun ku Roh Kaleresan. Roh ieu bakal indwell jeung nungtun murid-murid Isa ambéh maranéhanana baris jadi nabi, jeung nu talatah Roh bakal nunjuk ka Isa (pbuh).
Ieu mangrupikeun salah sahiji alesan anu penting naha urang kedah nyandak tulisan murid-murid Isa (pbuh) dina Perjanjian Anyar sacara serius. Roh Kaleresan ieu ngailhamkeun tulisan-tulisanna sahingga urang kedah nganggap aranjeunna sacara serius sapertos urang nyandak nubuat Musa dina Taurat. Janji langsung anu dipasihkeun ku Isa (as) dina ceramahna nyaéta yén Ruh ieu bakal ‘ngingetkeun aranjeunna kana sagala hal anu ku Kami (Isa – saw) parantos nyarioskeun ka anjeun’. Upami kitu, urang kedah ngadangukeun tulisan para sahabat.
Roh Kaleresan sareng sadaya pengikut Injil
Implikasi kadua datangna Roh Kaleresan nyaeta anjeunna henteu ngan mere ilham ka para sahabat Isa (as) tapi Anjeunna indwells sadayana anu percanten kana Injil. Jeung indwelling ieu bakal ngarobah kahirupan urang. Perhatikeun naon ayat di handap nyebutkeun ngeunaan ieu.
13Ti barang mimiti narima amanat-Na anu ngandung kayaktian, nya eta Injil Kasalametan anu bakal nyalametkeun, aranjeun teh geus jadi umat Allah, percaya ka Kristus, ku Allah diterapan cap tanda kagungana-Na nya eta Roh Suci, numutkeun jangji-Na.
Epesus 1:1322Sabalikna anu hirupna dituyun ku Roh Allah mah sipatna teh nyaahan, galumbira, resep rapih, tengtrem hate, sabar, hade ka batur, leuleuy, satia, 23handap asor, nahan napsu. Ieu kabeh teu aya anu patukang tonggong jeung hukum.
Galata 5:22-23
Jangji Ruh henteu ngan ukur pikeun mere ilham ka Sahabat Isa (as), tapi ogé yén sadaya pengikut Injil bakal disegel ku Roh Kaleresan anu sami. Ieu ku kituna hirup urang bakal ditandaan ku buah Roh sakumaha didaptarkeun, tinimbang naon biasana aturan hirup urang: discord, dengki, karanjingan, jealousy, amukan, nafsu jeung kurang kontrol. Kuring bisa nyebutkeun tina pangalaman pribadi kuring sorangan yen Roh Kaleresan ngarobah kuring ti jero, jadi lampah luar kuring robah salaku hasil tina robah jero kuring. Leres, ieu mangrupikeun salah sahiji berkah anu hébat tina Injil sareng salah sahiji alesan éta mangrupikeun ‘warta anu saé’.
Roh Kaleresan dina Awal
Nalika urang milarian wawasan langkung seueur ngeunaan Roh Suci, urang mendakan Anjeunna maénkeun peran penting ti mimiti Taurat. Kami maca dina nyiptakeun sagala hal, dina ayat kahiji Taurat éta
1Nalika Allah nyiptakeun jagat raya, 2harita bumi teh teu puguh wangunna, kaayaanana kacida matak geueumanana. Sagara motah ngaliputan satangkaraking jagat. Alam poek ngajumbleng. Pangawasa Allah murba saluhureun sagara.
Kajadian 1:1-2
Jadi Roh éta aya malah dina ciptaan!
Ku kituna ieu raises hiji patarosan penting. Kumaha urang ngartos ieu Roh Allah atanapi Roh Kaleresan? Ieu misteri hébat, tapi meureun pamahaman umum tina Qur’an bakal nulungan urang. Seueur anu ngartos Al-Qur’an janten Firman Allah anu langgeng ti kalanggengan kapungkur. Ieu diturunkeun ka Nabi Muhammad (saw) tapi geus salawasna aya sahingga teu kungsi dijieun. Panginten dina sababaraha cara anu sami, Ruh Allah (anu urang terang tina Taurat di luhur aya dina awal ciptaan) mangrupikeun dzat anu langgeng sareng teu diciptakeun anu asalna ti Allah. Buku-buku henteu ngajelaskeun ieu sacara rinci sahingga tiasa janten salah sahiji misteri anu ‘ngan ukur Gusti anu terang’.
Abdi, sareng sigana anjeun ogé, terang jalma-jalma anu parantos kerja keras pikeun ngapalkeun Al-Qur’an supados ieu Firman tiasa ‘di’ aranjeunna. Upami Roh Kaleresan sapertos anu disimpulkeun di luhur, sareng Anjeunna ogé tiasa ‘di’ urang pikeun ngarobih urang supados kahirupan urang nunjukkeun buah anu ditandaan ku Firman Allah – naha éta henteu janten berkah anu hébat? Hiji anu patut pisan? Urang panginten kedah ngeunteung kana pentingna ‘Roh Kaleresan’ anu dijanjikeun bakal sumping ‘di’ urang, sareng naon hartosna pikeun urang.
Kirim surélék kuring hiji ulang E-mail. Artikel ieu
While I would tend to believe that this is referring to the Holy Spirit, it makes no sense based on the “Christian” descriptions of it. Indeed, the Holy Spirit is supposedly inside them and guides them, but what Jesus is talking about is REVELATION. He says he has a lot of things to tell them but the PEOPLE aren’t ready for it yet. It simply wasn’t the time or place for it.
As Muslims we believe the Holy Spirit is the Angel of Revelation, Gabriel. See how much sense that makes? Christians generally confuse the Spirit of the Lord with the Holy Spirit. A simple test to prove my point? What is one thing the “Christian” Holy Spirit has revealed in the last 2000 years that Jesus pbuh did not.
Sorry if i come off as rude
Hi. Thanks for your comment/question. And honestly I did not take you as being rude. You are honestly arguing a point – that is the way we all learn.
I prefer not to position the discussion with a ‘Muslim’ view or a ‘Christian’ view. This is because there are so many variants of these views that it is really hard to categorize them. And at the end of the day, you and I are concerned with ‘truth’ irregardless of what camp or label is attached to it. To your question, here is a simple quote from one of Paul’s epistles where he ascribes revelation directly to the Spirit apart from Jesus (PBUH) and then from John
This is repeated (“what the Spirit says”…) many times followed by some teaching in this book. So it is not hard to find teachings/sayings not coming from Jesus that come from the Spirit.
But to your point that the role of the ‘Spirit’ is only revelation (I think we agree that it included revelation but was it that only?). Here are some passages that teach a wider role.
These passages show that the Spirit is/was involved in (in addition to revelation): giving os spiritual gifts to people – including the gift of doing miracles, cleansing of our conscience, writing the law of God into our hearts (rather than just revealing it), participated in the resurrection of Jesus. So there is ample evidence to show that the role of the Spirit goes beyond revelation.
Some food for thought.
I’m sometimes eh about the writings of Paul. Indeed, when the Prophet pbuh was asked about who corrupted the Bible he responded by saying there were Kings after the time of Isa pbuh who put their hands to it. Also, from my research, the teachings of Paul sometimes vary greatly from the teachings of Christ. While it is possible the Bible has GENERALLY stayed in tact, there are a lot of sketchy translations in the Bible, and the the teachings of Paul create contradictions
And I will ask the Father, and he will give you another Advocate,[g] to be with you forever.
But the Advocate,[i] the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. 27 Peace I leave with you; my peace I give to you.
12 “I have much more to say to you, more than you can now bear. 13 But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will glorify me because it is from me that he will receive what he will make known to you. 15 All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”
There are very clear oddities going on here. He says he will ask the Father to send ANOTHER Spirit, not THE Spirit. Yet he calls this other Spirit as the Holy Spirit? So which is it, since we assume there isn’t more than one Holy Spirit. If the words “Holy Spirit” did not exist in the second quote, these passages describe Muhammad pbuh down to a tee. So whats going on? Jesus says he has to go away for the Spirit to come, but the Holy Spirit was present at his Baptism. Im not saying I have the solution, so I was hoping you could comment on this.
Also, this Website is great, very unbiased. I would add that while I’ve read the articles pertaining to the Qurans comments on the Gospels, I disagree. The Quran states that it takes priority of the other books. While the Prophet didn’t mind Jews/Christians reading the Bible, he became annoyed when Muslims did it. Also we know of the John 5:7 Trinity line that was fabricated into the Bible, so someone can clearly change it. Regardless, I think you know the biggest problem with the Bible is how badly the world interprets it, not really the content itself. I think this is what the Prophet felt, and because the Quran is just Allah speaking, it is very clear
Personal question? Do you believe the Prophet Muhammad pbuh is a messenger of God?
Hey, thanks for your thoughtful comments. It makes good dialogue possible. I understand about your reticence of Paul which is why I included quotes from non-Pauline books like Hebrews and Revelation (John is the author of that) and 1 Peter. (I personally do not struggle with Paul but I know that many from Muslim tradition do). Now to understand the John passage that you quote. Actually though you quoted it, you referred to it incorrectly. Jesus says “I will send another Advocate…” You then quoted it with Jesus saying “I will send another Spirit…” (Look carefully and you will see you missed it). When you read it as “another spirit…” as you do then you get the oddities that you describe, wondering how many Spirits there are if there is another one. If you read it (crrectly) as “Another Advocate…” it is quite plain. Jesus is the first advocate and the Spirit is the other. There are two advocates: Jesus and the Spirit, but there is only one Spirit. This plain reading makes sense of the whole passage. In the verses just before your quote starts Jesus says
So the context of the ‘another advocate’ is that Jesus is going away. He is departing and this is making the disciples sad and confused. So he is comforting them by saying that they should not worry about his departure because another advocate will come – the Spirit. Try reading the whole chapter of John 16 with from that viewpoint and you will see that the oddities disappear and it makes perfect sense.
You are absolutely correct about 1 John 5:7. But we know about this verse precisely because we have so many manuscripts and they are very ancient and none of them have this verse in it. Erasmus was the Greek scholar who in the 1500’s made the first modern Greek text of the New Testament. He knew from his sources that it should not be in. But the verse was in traditional Latin texts (not Greek) and since people were used to seeing it there Erasmus was under great pressure to keep it in. But the text is reliable and must surely be treated that way. From my reading, I have come across evidence of similar kinds of editing in the Qu’ran, but I do think that the text of it is still very well preserved.
Re. Prophet Muhammad (PBUH). I find that many times in the Qur’an he calls himself a ‘warner’ (ex. I am but a warner, and a bringer of glad tidings to whose who have faith – Surah 7:188). So I see him more on along the lines of a Warner.
Re. interpretation. You are (again) correct though that it is the interpretation that is the biggest difficulty. But I do not see internpretation problems limited to the Bible. Do the Sunnis and the Shi’ites not have the same Qur’an? Is not the (big) differences in their interpretations? The challenge for everyone is to try to come at the text and let it speak for itself without imposing our prior views on it. I know that this is hard because I have seen it in my with the Bible and have had to ask myself at times why I get a certain intrepretation from a certain passage. I think if we recognize our own tendencies to want to ‘cheat’ in this way, and expose our interpretation to others who may not come from our perspective then we can sharpen our own interpretation.
Hey, thanks for your comments but now I have almost written a full article and should sign off until later.
I highly recommend this article
http://www.islamreligion.com/articles/201/
Am a christian who has red Koran and Islamic hadiths especially Sahih bukhari and Abu Dawuud: From the hadiths i can conclude that Mohammed was not a messenger of God but was good teacher and all morals in Islamic world are good(there are many good things he did and i respect him for that) however:
1.sleeping with his slaves then receiving revelations to justify that ?
2.thighing of Aisha before consummation of the the marriage at 9 years,remember he married her at 6yrs, from six 6-9 he used thigh her up to masturbation point and Aisha has narrated removing semen from the prophet clothes so many times?
3.marriage to his adopted son wife then receiving revelations ,something that was immoral even in pre-islamic world?
4.which prophet raided people with arms and club in the name of holy war ?
All these are from the hadiths look at this one about angel Gabriel : and ask yourself which angel of God can do this till his head is covered with dust and holding weapons?
Narrated `Aisha:
When Allah’s Messenger (ﷺ) returned on the day (of the battle) of Al-Khandaq (i.e. Trench), he put down his arms and took a bath. Then Gabriel whose head was covered with dust, came to him saying, “You have put down your arms! By Allah, I have not put down my arms yet.” Allah’s Messenger (ﷺ) said, “Where (to go now)?” Gabriel said, “This way,” pointing towards the tribe of Bani Quraiza. So Allah’s Messenger (ﷺ) went out towards them .
Narrated Ibn `Abbas:
The Prophet (ﷺ) said on the day (of the battle) of Badr, “This is Gabriel holding the head of his horse and equipped with arms for the battle.