Hareem meaning in the Quran that is Jesus

On a summer day in 1910, 18-year-old Shtaiwi, the second eldest son of the widow Amneh, led the calves and kids to the fountain at lunchtime as usual to water them. As every day, Safia came there under the pretext of fetching water. While they secretly kissed in the shelter of the calves and kids, they noticed the approach of Safia's father, who noted Shtaiwi's behavior and that of his daughter with a horrified expression and disappointment. Shtaiwi was ashamed and stayed behind at the well, while Safia and her father went to the tent that had been pitched not far away and of which no trace could be seen the next morning.

This incident took place in a Christian-Muslim village in northern Jordan, which at that time still belonged to the Ottoman Empire. Shtaiwi was the son of Muslim parents, while Safia was from a Christian family, and they made love. If Shtaiwi was asked later how he had imagined this love between two religions, he replied with a Qur'anic sura: "He is Allah, the only one, Allah, the independent and entreated by all. He does not procreate and was not conceived; and none is the same to him. " (Sura 112, 2-5)

With these verses, which for Shtaiwi meant that there was only one God and that the prophets are also human beings, the Koran also takes a clear position in the discourse about the nature of Jesus, who according to these lines was not begotten by God. It is true that the Koran does not see it as its task to correct the image of Jesus that predominates in Christianity, but it would like to re-convey an idea that is by no means alien to Christianity, even close to it.

In the 6th century AD, and especially around the year 570, when Muhammad saw the light of day, divergent views were circulating about the divine nature of Jesus. The relationship between Mohammed and the learned cousin of his first wife, Chadischa, who was 15 years older than him, may have been decisive for the position of the Koran. The 25-year-old Mohammed married the successful businesswoman Chadischa in 595 AD and did not have any other wives until her death. Khadisha's cousin, Waraqa Ibn Naufal, was familiar with Christian and Jewish teaching: He was likely to have been a Christian himself and had relationships with the Church in Assyrian Mosul and Yemen, which had a different position on the divine nature of Jesus than the now split-off Coptic Church in Alexandria or the Roman Catholic Church.