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Référence :

Demichelis, M. The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue. Religions 202112, 4. https://doi.org/10.3390/rel12010004

Anglais

2020

The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue

Abstract

“Muhammad is not the father of any one of your men; he is God’s messenger and the Seal of the Prophets: God knows everything.” (33:40). The deconstruction of the concept of “the Seal of the Prophets” through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense “the Seal of the Prophets”, the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that “the Seal of the Prophets” assumed in the Qur’anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic–Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.

Titre original : “The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue”

Résumé

“Muhammad n’est le père d’aucun de vos hommes ; il est le messager de Dieu et le sceau des prophètes : Dieu sait tout.” (33:40). La déconstruction du concept du “Sceau des prophètes” par l’identification de ses différentes significations spirituelles-historiques est particulièrement importante et partiellement analysée par une approche méthodologique interreligieuse. Si le prophète Muhammad est sans aucun doute le dernier des prophètes dans l’ordre chronologique de la tradition abrahamique, et donc au sens littéral “le Sceau des prophètes”, le contexte du Hijaz préurbain du 7e siècle reflète un développement culturel, économique et historique différent par rapport au bassin méditerranéen et mésopotamien. Cet article vise à réfléchir sur les significations que le “Sceau des Prophètes” a prises dans le verset 33:40 du Coran, comme l’adoption de différents récits pour établir une continuité prophétique abrahamique avec un accent clair sur le dialogue islamo-chrétien ; la signification de ces significations reflète l’opportunité d’une compréhension réciproque entre les deux plus importantes religions mondiales et leur connaissance des prophètes et de la prophétie, c’est-à-dire sur les relations avec Dieu, le pacte avec les êtres humains et les prédictions eschatologiques.

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