2nd. A famous utterance of Christ is attributed to God. The Prophet said, 'At the resurrection God shall say, "O ye sons of men, I was sick and ye visited Me not." They shall say, "Thou art the Lord of the worlds how should we visit Thee?" He will say, "A certain servant of Mine was sick; if you had visited him you would have found Me with him."' This tradition is noteworthy as it brings out the affinity between God and man which the Koran for the most part ignores.
3rd. Christ returning to judgment. The Prophet said, 'How will it be with you when God sends back the Son of Mary to rule and to judge (hakiman, muqsitan)?'
In the 'Awarifu-l-Mawarif of Shahabu-d-Din Suhrawardi the doctrine of the New Birth is definitely attributed to Christ: 'The death of nature and of will which they call "the second birth" even as Christ has written.'
Ghazzali in the Ihya-ul-ulum thus refers to St. Matt. xi. 17: 'Some one said, "I saw written in the Gospel, We have sung to you but ye have not been moved with emotion; we have piped unto you but ye have not danced."' He also quotes St. Matt. vi. 25, 'Jesus said, Consider the fowls, etc'
The historian Tabari mentions the institution of the Last Supper, Christ's washing His disciple's hands, requesting them to watch with Him, predicting Peter's denial, and quotes the text, 'The shepherd shall be smitten, and the sheep shall be scattered.'
In the Bostan of Sa'di the parable of the Publican and the Pharisee takes the following curious shape:—
In Jesus' time there lived a youth so black and dissolute, That Satan from him shrank appalled in every attribute; He in a sea of pleasures foul uninterrupted swam And gluttonized on dainty vices, sipping many a dram. Whoever met him on the highway turned as from a pest, Or, pointing lifted finger at him, cracked some horrid jest. I have been told that Jesus once was passing by the cave Where dwelt a monk who asked Him in,— When suddenly that slave of sin appeared across the way, Far off he paused, fell down and sobbingly began to pray; And like a storm or rain the tears pour gushing from his eyes. 'Alas, and woe is me for thirty squandered years,' he cries; The pride-puffed monk self-righteous lifts his eyebrows with a sneer, And haughtily exclaims, 'Vile wretch! in vain hast thou come here. Art thou not plunged in sin, and tossed in lust's devouring sea? What will thy filthy rags avail with Jesus and with me? O God! the granting of a single wish is all I pray, Grant me to stand far distant from this man at Judgement Day.' From heaven's throne a revelation instantaneous broke, And God's own thunder-words through the mouth of Jesus spoke: 'The two whom praying there I see, shall equally be heard; They pray diverse,—I give to each according to his word. That poor one thirty years has rolled in sin's most slimy steeps, But now with stricken heart and streaming eyes for pardon weeps. Upon the threshold of My grace he throws him in despair, And faintly hoping pity pours his supplications there. Therefore forgiven and freed from all the guilt in which he lies My mercy chooses him a citizen of paradise; This monk desires that he may not that sinner stand beside, Therefore he goes to hell and so his wish is gratified.' (Alger: Poetry of the Orient)
It is refreshing to find one of the classical Moslem writers so strongly denouncing self-righteousness. The poet Nizami in the following apologue seems to have caught no little of the spirit of the Gospel:—
One evening Jesus lingered in the market-place Teaching the people parables of truth and grace, When in the square remote a crowd was seen to rise And stop with loathing gestures and abhorring cries. The Master and His meek Disciples went to see What cause for this commotion and disgust could be, And found a poor dead dog beside the gutter laid; Revolting sight! at which each face its hate betrayed. One held his nose, one shut his eyes, one turned away, And all amongst themselves began loud to say, 'Detested creature! he pollutes the earth and air!' 'His eyes are blear!' 'His ears are foul!' 'His ribs are bare!' 'In his torn hide there's not a decent shoe-string left!' 'No doubt the execrable cur was hung for theft!' Then Jesus spake and dropped on him this saving wreath: 'Even pearls are dark before the whiteness of his teeth!' (Alger: Poetry of the Orient.)
The entrance of our Lord into Jerusalem is referred to in the following passage from the Masnavi of Jalaluddin Rumi:—