Parallelism: Talking Baby Jesus: Difference between revisions
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The parallelism between the Arabic Infancy Gospel and verse 19:29-31 and 3:46 is plainly evident. There are three possible logical reasons behind this: | The parallelism between the Arabic Infancy Gospel and verse 19:29-31 and 3:46 is plainly evident. There are three possible logical reasons behind this: | ||
#The Qur'an has ‘corrected the omission’ of the talking baby Jesus tale from the New Testament. | |||
#The Qur'an has ‘corrected the consigning of the tale to the apocrypha,’ and that the Arabic Infancy Gospel should be included in the canonical New Testament. | |||
#Muhammad heard the story and mistakenly included it in the Qur'an, thinking it to be canonical and not apocryphal. | |||
The Arabic Infancy Gospel is widely regarded as apocryphal. It is believed to be a seventh century invention and was quite popular among the Syrian Nestorians. The talking baby Jesus miracle was recorded in the sira as one of the topics discussed by three Christians with Muhammad just before he revealed the relevant verses. Thus, it seems strange that the Qur'an should contain what is clearly an apocryphal story. | The Arabic Infancy Gospel is widely regarded as apocryphal. It is believed to be a seventh century invention and was quite popular among the Syrian Nestorians. The talking baby Jesus miracle was recorded in the sira as one of the topics discussed by three Christians with Muhammad just before he revealed the relevant verses. Thus, it seems strange that the Qur'an should contain what is clearly an apocryphal story. | ||
Revision as of 01:06, 23 July 2013
The story of the baby Jesus speaking found in Suras 19:29-31 and 3:46 parallels that in the apocryphal works:
But she pointed to him. They said: How should we speak to one who is a child in the cradle? He said: I am indeed a servant of Allah. He has given me the Book and made me a prophet. And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live:
And he will speak to the people when in the cradle and when of old age, and (he will be) one of the good ones.
The following is the relevant excerpt taken from the Arabic Infancy Gospel:
1. “We find what follows in the book of Joseph the high priest, who lived in the time of Christ. Some say that he is Caiaphas. He has said that Jesus spoke, and, indeed, when He was lying in His cradle said to Mary His mother: I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world.”
The parallelism between the Arabic Infancy Gospel and verse 19:29-31 and 3:46 is plainly evident. There are three possible logical reasons behind this:
- The Qur'an has ‘corrected the omission’ of the talking baby Jesus tale from the New Testament.
- The Qur'an has ‘corrected the consigning of the tale to the apocrypha,’ and that the Arabic Infancy Gospel should be included in the canonical New Testament.
- Muhammad heard the story and mistakenly included it in the Qur'an, thinking it to be canonical and not apocryphal.
The Arabic Infancy Gospel is widely regarded as apocryphal. It is believed to be a seventh century invention and was quite popular among the Syrian Nestorians. The talking baby Jesus miracle was recorded in the sira as one of the topics discussed by three Christians with Muhammad just before he revealed the relevant verses. Thus, it seems strange that the Qur'an should contain what is clearly an apocryphal story.
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