Jesus in Islam

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In Islam, Jesus (Arabic: عيسى عليه السلام‎, Nabi Isa) is considered to be a Messenger of God who was sent to guide the People of Israel (banī isrā'īl) with a new scripture, the Injīl or Gospel.^[1]

The Qur'an, considered by Muslims to be God's final and authoritative revelation to humankind, mentions Jesus twenty-five times.^[2] It states that Jesus was born to Mary (Arabic: Maryam) as the result of virginal conception, a miraculous event which occurred by the decree of God (Arabic: Allah). To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles, all by the permission of God rather than his own power. According to Islamic texts, Jesus was neither killed nor crucified, but rather he was raised alive up to heaven.^[3] The Qur’an states that he will return to Earth near the day of judgment to restore justice and defeat al-Masīḥ ad-Dajjāl ("the false messiah", also known as the Antichrist)^[4][5] along with Imam Mahdi.

Like all prophets in Islam, Jesus is considered to have been a Muslim, as he preached that his followers should adopt the "straight path" in submission to God's will. Islam rejects the idea that Jesus was God incarnate or the son of God, that he was ever crucified or resurrected, or that he ever atoned for the sins of mankind. The Qur'an emphasizes the belief that Jesus himself never claimed any such thing, and it furthermore indicates that Jesus will deny having ever claimed divinity at the Last Judgment, and that Allah will vindicate him.^[6] Rather, the Qur'an emphasizes that Jesus was a mortal man who, like other prophets, had been divinely chosen to spread God's message. Islamic texts forbid the association of partners with God (shirk), emphasizing the notion of God's divine oneness (tawhīd).

Numerous titles are given to Jesus in the Qur'an, such as al-Masīḥ ("the messiah; the anointed one" i.e. by means of blessings), although this particular term does not correspond with the meaning given to it by Christians or Jews. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming.^[5][7]

Life

Birth

The Qur'an describes virginal conception of Jesus in Mary (Arabic: Maryam), which is recounted throughout several passages in the Qur'an. According to the Qur'anic narrations, Mary had withdrawn into a temple and was visited by angel Gabriel (Arabic: Jibreel) to give the glad tidings of a holy son.^[8] The Qur'an states that God (Allah) sent the message through the angel Gabriel to Mary that God had honoured Mary among the women of all nations as she will give birth to a holy son, named Isa' (Jesus), the Messiah (translated Christ) and he (Jesus) will be a great prophet, to whom God will give the Injil (the original Gospel) and he (Jesus) will speak in infancy and maturity and will be a companion to the most righteous. When this good news was given to Mary, she asked the angel how she can have a baby when no man has touched (sexually) her.^[9] This same question of Mary is confirmed in the Bible. But, in the answer of this question, the Qur'an differs from the Christian faith; the Christians believe that the Holy Spirit impregnated Mary, but the Qur'an denies it and states that the reply of the angel to Mary was "Even though when God wants to create a matter, he merely wills it and the things come into being"^[10]. So, the Qur'anic version is, Jesus was created from the act of God's will.^[11] The Qur'an compares this miraculous creation of Jesus with the creation of Adam where God created Adam by His act of will (kun-fa-yakun [be and it is]).^[12] According to the Qur'an, the same answer was given to the question of Zechariah (in Qur'an Zakariyah), when he asked how could his wife conceive a baby while she was old.^[13]

The angel Gabriel was asked by God to make a small river run under Mary from which she could drink, and should she shake the trunk of the date palm tree next to her, it would turn green and moist dates would fall down from which she could eat and be nourished. Gabriel told her when she faces her people with her son to tell anyone who questions her about him that she had made a vow not to talk to any human for that day. That day, Mary gave birth to her son Jesus. Forty days later she carried him back to her people. They accused her of having fornicated. In response, Mary pointed to her son, meaning to tell them to talk to him. They were angered at this and thought she was mocking them by asking them to speak with a 40-day old baby lying in a small cradle. At this, Allah made Jesus speak. He said, which are verses 30-33 in the chapter of Mariam in the Qur'an: "I am a slave of Allah. He will reveal the Book (Injeel [Bible]) to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to prayers and charity. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was on me the day I was born. Peace will be on me on the day I will die and on the day I am raised alive again."^[5][14]

Other references in hadith are:

“When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead.”

—Bukhari, Sahih al-Bukhari, 4:54:506

According to al-Tabari, this was due to the prayer of Mary's mother: "I seek refuge in you for her and her progeny from the accursed Satan."^[15]

Mission

The Jordan river, where some Muslim accounts narrate that Jesus met with Yahya ibn Zakariyya (otherwise known as John the Baptist).^[16]

According to Islamic texts, Jesus was divinely chosen to preach the message of monotheism and submission to the will of God to the Children of Israel (banī isrā'īl). Muslims believe that God revealed to Jesus a new scripture, the Injīl (gospel), while also declaring the truth of the previous revelations – the Tawrat (Torah) and the Zabur (Psalms). It is unclear or unknown whether Jesus declared the truth of the other holy book of Islam at that time, the Suhuf Ibrahim. Descended 600 years after Jesus' life on earth, the Qur'an speaks favorably of the Injīl, which it describes as a scripture that fills the hearts of its followers with meekness and pity. Some scholars such as Bart D. Ehrman unintentionally support the assertion made in the Qur'an that the original Biblical message has been distorted or corrupted (tahrif) over time since the New Testament Bible that exists today is not composed of the original writings and is highly unlikely to represent the original teachings of Jesus.^[17]

The Qur'an states that Jesus was aided by a group of disciples (hawāriyūn) who believed in Jesus' message, and termed themselves the ansār ("helpers") of God.^[18] Jesus is also depicted in Islam as having been given miracles as evidence of his prophetic mission. Such miracles, all performed by the leave of God, include: speaking while still in the cradle;^[19] breathing life into clay models of birds;^[20] curing a leper and a life-long blind man;^[21] raising the dead;^[21] and requesting the descent of a table from heaven upon which was a feast, upon petition of his disciples.^[5][22] Some Muslim accounts also relate that the Islamic prophet Yahya ibn Zakariyya (known otherwise as John the Baptist) traveled to Palestine and met Jesus at the Jordan river.^[16]

Ascension

Persian miniature of Jesus (Isa) of Sermon on the Mount

Islamic texts categorically deny the crucifixion and death of Jesus at the hands of the Jews.^[5] The Qur'an states that the Jews sought to kill Jesus, but they did not kill or crucify him, although a likeness of it was shown to them. Tradionalists believe that Jesus was not crucified but instead, he was raised alive unto the heavens. This raising is understood by them to mean bodily ascension.

According to most Muslim traditions, Jesus was replaced by a double, one of the people that was about to crucify him; others suggest it was Simon of Cyrene, or one of the disciples such as Judas Iscariot. The crucifixion interpretation was rejected, and according to the Encyclopedia of Islam, there was unanimous agreement amongst the scholars in denying the crucifixion.^[23] Modern commentators such as M. Hayek interpret the verse to say that the crucifixion "seemed thus to them" [i.e. the Jews].^[5]

Second coming

Traditional Muslims believe that Jesus will return at a time close to the end of the world. The Qur'anic verse they allude to as an indicator to Jesus' future return is as follows:^[5]

According to Islamic tradition which describes this graphically, Jesus' descent will be in the midst of wars fought by the Mahdi (lit. "the rightly guided one"), known in Islamic eschatology as the redeemer of Islam, against the Antichrist (al-Masīkh ad-Dajjāl, "false messiah") and his followers.^[24] Jesus will descend at the point of a white arcade, east of Damascus, dressed in yellow robes – his head anointed. He will then join the Mahdi in his war against the Dajjal. Jesus, considered in Islam as a Muslim, will abide by the Islamic teachings. Eventually, Jesus will slay the Dajjal, and then everyone from the people of the book (ahl al-kitāb, referring to Jews and Christians) will believe in him. Thus, there will be one community, that of Islam.^[25]

Sahih Bukhari Volume 3, Book 43, Number 656: Narrated Abu Huraira: Allah's Apostle said, "The Hour will not be established until the son of Mary (i.e. Jesus) descends amongst you as a just ruler, he will break the cross, kill the 'pigs', and abolish the Jizya tax. Money will be in abundance so that nobody will accept it (as charitable gifts).

After the death of the Mahdi, Jesus will assume leadership. This is a time associated in Islamic narrative with universal peace and justice. Islamic texts also allude to the appearance of Ya'juj and Ma'juj (known also as Gog and Magog), ancient tribes which will disperse and cause disturbance on earth. God, in response to Jesus' prayers, will kill them by sending a type of worm in the napes of their necks.^[24] Jesus' rule is said to be around forty years, after which he will die. Muslims will then perform the funeral prayer for him and then bury him in the city of Medina in a grave left vacant beside Muhammad, Abu Bakr, and Umar (companions of Muhammad and the first and second Muslim caliphs respectively).^[5]

In Islamic thought

Mary and Jesus in old Persian Shi'a miniature.

Jesus is described by various means in the Qur'an. The most common reference to Jesus occurs in the form of "Ibn Maryam" (son of Mary), sometimes preceded with another title. Jesus is also recognised as a prophet (nabī) and messenger (rasūl) of God. The terms wadjih ("worthy of esteem in this world and the next"), mubārak ("blessed", or "a source of benefit for others"), `abd-Allāh (servant of God) are all used in the Qur'an in reference to Jesus.^[5]

Another title frequently mentioned is al-Masīḥ, which translates to "the Messiah". This does not correspond to the Christian concept of Messiah, as Islam regards all prophets, including Jesus, to be mortal and without any share in divinity. Muslim exegetes explain the use of the word masīh in the Qur'an as referring to Jesus' status as the one anointed by means of blessings and honors; or as the one who helped cure the sick, by anointing the eyes of the blind, for example.^[5] Qur'anic verses also employ the term "kalimat allah" (meaning the "word of God") as a descriptor of Jesus, which is interpreted as a reference to the creating word of God, uttered at the moment of Jesus' conception;^[26] or as recognition of Jesus' status as a messenger of God, speaking on God's behalf.^[5]

Theology

Islamic texts regard Jesus as a righteous messenger of God, and reject him as being God or the begotten Son of God. This belief, that Jesus is God or Son of God according to Islam, is tantamount to shirk, or the association of partners with God; and thereby a rejection of God's divine oneness (tawhid).^[27] A verse from the Qur'an reads:

The Christian doctrine of the Trinity is similarly rejected in Islam. Such notions of the divinity of Jesus, Muslims state, resulted from human interpolations of God's revelation. The Muslims give the evidence of this interpolations as they say even the Chrsitian scholars nowadays have discovered that the doctrine of trinity was an interpolation, so thus, the verse on trinity (I John, Chapter 5, Verse:7) in all modern versions of bible except KJV has been removed.^[29] Islam views Jesus as an ordinary human like all other prophets, who preached that salvation came through submission to God's will and worshiping God alone. Thus, Jesus is considered in Islam to have been a Muslim, as with all prophets in Islam.^[30]

Precursor to Muhammad

Muslims believe that Jesus was a precursor to Muhammad, and that he announced the latter's coming. They base this on a verse of the Qur'an wherein Jesus speaks of a messenger to appear after him named Ahmad.^[31] Islam associates Ahmad with Muhammad, both words deriving from the h-m-d triconsonantal root which refers to praiseworthiness. Muslims also assert that evidence of Jesus' pronouncement is present in the New Testament, citing the mention of the Paraclete whose coming is foretold in the Gospel of John.^[32] Muslim commentators claim that the original Greek word used was periklutos, meaning famed, illustrious, or praiseworthy – rendered in Arabic as Ahmad; and that this was substituted by Christians with parakletos.^[5][33]

Ascetic literature

Jesus is widely venerated in Muslim ascetic and mystic literature, such as in Muslim mystic Al-Ghazzali's Ihya `ulum ad-Din ("The revival of the religious sciences"). These works lay stress upon Jesus' poverty, his preoccupation with worship, his detachment from worldly life and his miracles. Such depictions also include advice and sermons which are attributed to him. Later Sufic commentaries adapted material from Christian gospels which were consistent with their ascetic portrayal. Sufi philosopher Ibn Arabi described Jesus as "the seal of universal holiness" due to the quality of his faith and "because he holds in his hands the keys of living breath and because he is at present in a state of deprivation and journeying."^[5]

Appearance

Based upon several Hadith narrations of Muhammad, Jesus can be physically described thus (with any differences in Jesus’ physical description being due to Muhammad describing him when seeing him at different occasions, such as in a dream, during his ascension to Heaven, or when describing Jesus during Jesus’ second coming):^{[34][35][36][37]}

• A man of medium/moderate/average height and stature.
• Of all the men, he had the nearest resemblance with 'Urwa ibn Mas'ud al-Thaqafi.
• Lank/straight/crisp/curly hair, and his hair was long that it fell between his shoulders.
• A broad chest.
• A well-built person.
• A moderate complexion of red and white; of fair complexion; moderate brown complexion.

Family Tree of Jesus amongst 6 Islamic Prophets

Ahmadiyya views

Similar to mainstream Islamic views, the Ahmadiyya Movement consider Jesus was a mortal man, but go a step further to describe Jesus as a mortal man who died a natural death in India – as opposed to having been raised up alive to Heaven.

Although the view of Jesus having migrated to India had also been researched in the literature of independent historians predating the foundation of the movement^[38], the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith, although in independence to the early historians. The general notion of Jesus in India^[39] has also been discussed at length by modern western historians Grönbold^[40] and Klatt^[41] and publicized in several documentaries ^[42][43].

References to Jesus in the Qur'an

Meccan period

The widespread consensus is that the following verses were revealed in Mecca:^[4]

• Qur'an 19:16–40
• Qur'an 19:88–95
• Qur'an 43:57–65
• Qur'an 43:81–82
• Qur'an 23:50
• Qur'an 21:91–93
• Qur'an 42:13–14
• Qur'an 6:83–90

Medinan period

The list of verse belonging revealed in Medina are as follows:^[4]

• Qur'an 2:87
• Qur'an 2:135–141
• Qur'an 2:252–253
• Qur'an 3:42–64

• Qur'an 3:81–85
• Qur'an 33:7–8

• Qur'an 4:163–165

• Qur'an 5:17–18
• Qur'an 5:46–47

• Qur'an 9:30–31

• Qur'an 61:14

See also

• Disciples of Jesus in Islam
• Peace In Islamic Thought
• The Messiah (Iranian film)
• Sacrifice in Islam
• Islamic eschatology
• Historicity of Jesus
• Ebionites
• Infancy Gospel of Thomas
• Historical Jesus
• Mormonism and Islam
• Biblical narratives and the Qur'an
• Christianity and Islam
• Unitarianism

Notes

References

External links

• Jesus: A Summary of the Points About Which Islam and Christianity Agree and Disagree Dr. Alan Godlas, University of Georgia.
• Jesus, Son of Mary – A Messenger of Allah
• The Truth About Jesus- by Maneh Al-Johani
• The Muslim Jesus (Google video) – This ITV documentary portrays Jesus as Muslims see him.
• The Virginal Conception of Jesus in the Qur'an
• UK Ahmadiyya site