Editing Jesus in Islam (section)

== Adulthood ==
[[File:Yarden_034PAN2.JPG|right|upright=1.35|thumb|The [[Jordan River]], where Jesus was baptized by [[Yahya ibn Zakariya]] ([[John the Baptist]]){{sfn|Leirvik|2010|p=[https://books.google.com/books?id=IEUdCgAAQBAJ&pg=PA64 64]}}]]

=== Mission ===
{{See also|Ministry of Jesus|Apostle (Islam)}}

It is generally agreed that Jesus spoke [[Galilean dialect|Galilean Aramaic]], a dialect of the [[lingua franca|common language]] of Judea in the first century and the region at-large.<ref>{{cite encyclopedia| encyclopedia=The Eerdmans Bible Dictionary|title=Aramaic|quote=It is generally agreed that Aramaic was the common language of Palestine in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)|page=72|isbn=978-0-8028-2402-8|editor=Allen C. Myers|location=Grand Rapids, Michigan|publisher=William B. Eerdmans|year=1987}}</ref>

The first and earliest view of Jesus formulated in Islamic thought is that of a prophet – a human being chosen by God to present both a judgment upon humanity and challenge to turn to the one true God. From this basis, reflected upon all previous prophets through the lens of Muslim identity, Jesus is considered no more than repeating a message of the ages. The miracles of Jesus and the Quranic titles attributed to him demonstrate the power of God rather than the divinity of Jesus – the same power behind the message of all prophets. Some Islamic traditions believe Jesus' mission was only to the children of Israel and his status as a prophet being confirmed by numerous miracles.{{sfn|Barker|Gregg|2010|p=83}}{{sfn|Barker|Gregg|2010|p=90}}

A second early high image of Jesus is an end-time figure. This concept arises mostly from the Hadith. Muslim tradition constructs a narrative similarly found in Christian theology, seeing Jesus arriving at the end of time and descending upon earth to fight the Antichrist. This narrative is understood to champion the cause of Islam, with some traditions narrating Jesus pointing to the primacy of Muhammad. Most traditions state Jesus will then die a natural death.{{sfn|Barker|Gregg|2010|p=84}}

A third and distinctive image is of Jesus representing an ascetic figure – a prophet of the heart. Although the Quran refers to the 'gospel' of Jesus, those specific teachings of his are not mentioned in the Quran or later religious texts. They are largely absent. The Sufi tradition is where Jesus became revered, acknowledged as a spiritual teacher with a distinctive voice from other prophets, including Muhammad. Sufism tends to explore the dimensions of union with God through many approaches, including asceticism, poetry, philosophy, speculative suggestion, and mystical methods. Although Sufism to the Western mind may seem to share similar origins or elements of Neoplatonism, Gnosticism, and Buddhism, the ideology is distinctly Islamic since they adhere to the words of the Quran and pursue imitation of Muhammad as the perfect man.{{sfn|Barker|Gregg|2010|p=85}}

=== Preaching ===
The Islamic concepts of Jesus' preaching is believed to have originated in [[Kufa]], Iraq, under the [[Rashidun Caliphate]] where the earliest writers of Muslim tradition and scholarship was formulated. The concepts of Jesus and his preaching ministry developed in Kufa was adopted from the early ascetic [[Arianism|Christians of Egypt]] who opposed official church bishopric appointments from Rome.{{sfn|Khalidi|2001|p=[https://archive.org/details/muslimjesussayin00/page/31 31]–36}}

The earliest stories, numbering about 85, are found in two major collections of [[Asceticism|ascetic]] literature entitled {{transliteration|ar|Kitab al-Zuhd wa'l Raqa'iq}} ('The Book of the Asceticism and Tender Mercies') by [[Abd Allah ibn al-Mubarak]] ({{abbr|d.|died}} 797), and {{transliteration|ar|Kitab al-Zuhd}} ('The Book of Asceticism') by [[Ahmad ibn Hanbal|Ibn Hanbal]] ({{abbr|d.|died}} 855). These sayings fall into four basic groups:

# eschatological sayings;
# quasi-Gospel sayings;
# ascetic sayings and stories;
# sayings echoing intra-Muslim polemics.{{sfn|Khalidi|2001|p=[https://books.google.com/books?id=pE57rmPaM58C&pg=PA31 31]}}

The first group of sayings expands Jesus' [[archetype]] as portrayed in the Quran. The second group of stories, although containing a Gospel core, are expanded with a "distinctly Islamic stamp". The third group, being the largest of the four, portrays Jesus as a patron saint of Muslim asceticism. The last group builds upon the Islamic archetype and Muslim-centric definition of Jesus and his attributes, furthering esoteric ideas regarding terms such as "Spirit of God" and "Word of God" describing Jesus Christ, attributes given to the Islamic view of Jesus Christ as a holy angelic messenger divinely sent from heaven by God to his fleshly incarnation, like an [[Angel of the Lord]] in some other [[Messianic Christian]] traditions.{{sfn|Khalidi|2001|p=[https://books.google.com/books?id=pE57rmPaM58C&pg=PA32 32]}}