The Difference Between the Creation of Jesus and John (a.s.)

The Qur’an uses the expression “creates whatever He wishes” regarding the creation of Christ (a.s.), and “does whatever He wishes”(344) regarding John (a.s.).

The author of al-Manār says: Since John (a.s.) had both a father and mother, his creation was not contrary to the natural order; however, the emergence of Christ (a.s.) was contrary to the natural order, as he was born only from a mother.(345) However, it must be said that both births were extraordinary, but the extraordinary nature of Christ’s (a.s.) birth was stronger and more apparent. Therefore, the statement of the author of al-Manār is deficient both in not considering John’s birth extraordinary and in restricting the term “creation” to extraordinary creatures.

The Qur’an also attributes creation to other than God, such as “And when you create from clay the form of a bird…” (5:110)(346) and considers God “the best of creators” (23:14),(347) because creation is God’s attribute of action and can have various manifestations.

Similarly, the Qur’an uses the term “action” (fiʿl) and the word “did” (faʿala) in cases where something is done through hidden causes and unknown reasons, such as: “Have you not seen how your Lord dealt with ʿĀd” (89:6)(348) and “Have you not regarded how your Lord dealt with the Men of the Elephant” (105:1).(349) One can also draw support from the term “bound to be” (mafʿūl) which is used for extraordinary cases: “in order that God may carry through a matter that was bound to be fulfilled” (8:44).(350)

Note: Whatever emanates or appears from God in the Qur’anic context falls under the categories of action (fiʿl), creation (khalq), and crafting (ṣunʿ), although these terms are not synonymous and each has its own conceptual characteristics. The terms action and creation were discussed earlier, and the term crafting appears in the verse “the handiwork of God who has made everything faultless. He is indeed well aware of what you do” (27:88).(351)