The Antichrist in Muhammad: Blaspheming Against the Holy Spirit
The upshot is that references in the Qur'an to the "Holy Spirit," "Allah's spirit," "Spirit," or the like are not references to Allah as Allah, but are references either to created entities or Allah's commands. There is no place in the Qur'an where the "Spirit" is of the same substance as Allah. In all instances in the Qur'an, the "Spirit" is without question subordinate to Allah. In the Qur'an, God the Holy Spirit is horribly demoted from God to creature.
As the Third Person of the Holy Trinity, the Holy Spirit is God. The Athanasian Creed states it in unqualified terms: "the Godhead [Divinity] of Father, of the Son, and of the Holy Spirit, is all one (una est divinitas)."
The Holy Spirit is central to the life of the Christian. "If Christ is the Head of the Church," wrote Leo XIII in his encyclical Divinum illud munus, "the Holy Spirit is her soul." One cannot imagine a Christian life without the Holy Spirit any more than a live human body without soul. With respect to the Holy Spirit, the Catechism (# 688) says:
"The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the Holy Spirit: in the Scriptures he inspired; in the Tradition, to which the Church Fathers are always timely witnesses; in the Church's Magisterium, which he assists; in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ;in prayer, wherein he intercedes for us; in the charisms and ministries by which the Church is built up; in the signs of apostolic and missionary life; in the witness of saints through whom he manifests his holiness and continues the work of salvation."
The divinity of the Holy Spirit is assumed by the Scriptures, and a number of "proof texts" can be cited to that effect, including Matt. 12:31 (one can be guilty of blaspheming God by blaspheming the Holy Spirit), Luke 12:10 (same), John 4:24 (God is Spirit), Acts 5:3-4, 9 (lying to the Holy Spirit is lying to God). Moreover, it is clear that the Apostles equate the Holy Spirit with God interchangeably using the term Holy Spirit with God. E.g., Rom. 8:11 v. Gal. 1:1 (The "Spirit" raised Jesus from the dead, and "God the Father" raised Jesus from the dead); 1 Cor. 3:16 v. 1 Cor. 6:19 (Christians are the temples of God, and Christians are temples of the Holy Spirit); 1 Peter 1:2 v. 1 Thess. 5:23 (the Spirit sanctifies Christians v. the God of peace sanctifies).
The Catechism tells us that one of the titles of God the Holy Spirit is "Paraclete." (See John 14:16, 26; 15:26; 16:7; 1 John 2:1) It is the term used by Jesus when he proclaims and promises the Holy Spirit to his followers. Paraclete, which in Greek is parakletos, is "he who is called to one's side, advocatus," which means helper or advocate, or even counselor or comforter. (CCC § 691)
Where does Muhammad stand regarding the Holy Spirit as revealed doctrine?
Now, there are certain parts of the Qur'an where we encounter a theological muddle. The Qur'an's teachings regarding the Holy Spirit, Allah's Spirit, and the like is one of those areas. We need not get into subtleties, however. The upshot is that references in the Qur'an to the "Holy Spirit" (ar-Ruh al-Quds), or Allah's spirit " (ar-Ruh-ul Lah), or Spirit (ar-Ruh) are not references to Allah as Allah, but are references either to created entities or Allah's commands.
There is no place in the Qur'an where the "Spirit" is equated to Allah. In all instances in the Qur'an, the Spirit is without question subordinate to Allah. In the Qur'an, God the Holy Spirit is horribly demoted from God to creature.
The term "Holy Spirit" (ar-Ruh al-Quds) in the Qur'an, the term most like our term for Holy Spirit, is generally held to refer to the Archangel Gabriel (known as Jibril in Arabic). It was the angel Gabriel whom Muhammad alleged gave him his revelations, and the identity of Gabriel with the "Holy Spirit" is confirmed in Qur'an 16:102: "Say, the Holy Spirit (Ruh- ul-Qudus) has brought the Revelation [The Qur'an] from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims."
The ahadith (early reports of Muhammad by his followers) clarify that Muhammad claimed to have received his messages from Gabriel. As a consequence, Muslims scholars equate the two. As Ibn Kathir succinctly puts it in the Tafsir relating to this verse, "Ruh-ul-Qudus (the "Holy Spirit") here means Jibril (Gabriel)."
The term "Allah's spirit" (Ruh-ul-Lah) or its equivalent is something different from the Qur'anic Holy Spirit (ar-Ruh al-Quds). The term is generally held to refer to a created entity, not unlike "Allah's messenger," (Ras-ul-Lah) or "Allah's ...
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