Muhammad als "Ibrâhîm redivivus": islamische Perspektiven auf den "Urvater der Monotheisten"
Within the Islamic tradition, Ibrâhîm is portrayed as “Muhammad ante Muhammad”, whose outstanding trait consists in him being a monotheist par excellence, albeit this applies strictly to the framework and outlook of Islamic monotheism (keyword tauhîd). After Muhammad has to leave Mecca, Islam become...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2013
|
| In: |
Glaube und Lernen
Year: 2013, Volume: 28, Issue: 1, Pages: 68-83 |
| Standardized Subjects / Keyword chains: | B
Muḥammad 570-632
/ Monotheism
/ Interfaith dialogue
/ Islam
|
| RelBib Classification: | AX Inter-religious relations BJ Islam HB Old Testament HC New Testament |
| Further subjects: | B
Islam
B Abraham Biblical person B Monotheism B Typology B Koran B New Testament |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Rights Information: | InC 1.0 |
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| 520 | |a Within the Islamic tradition, Ibrâhîm is portrayed as “Muhammad ante Muhammad”, whose outstanding trait consists in him being a monotheist par excellence, albeit this applies strictly to the framework and outlook of Islamic monotheism (keyword tauhîd). After Muhammad has to leave Mecca, Islam becomes the unique representation of “Ibrâhîm’s religious commu-nity” (millat Ibrâhîm), resulting in the change of the prayer direction (qibla) from Jerusalem to Mecca. Judaism and Christianity are henceforth portrayed as chronologically posterior and with regard to their contents inferior. Wherever Qur’ân or Sunna seem to speak of Abraham, they effectively point to Muhammad as “Ibrâhîm redivivus” and “seal of the prophets”. Largely in opposition to that view, Abraham is not a central protagonist of New Testament theology. When referred to, he is depicted as inferior contrast figure in comparison to Christ, while his attitude is highlighted as archetype and ideal of the Christian believer. In summary, it is not possible to ignore Abraham’s relevance and importance as “father of many peoples”, but theological reception and conclusion vary and differ to a large extent. | ||
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