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Islamic view of Jesus
From Wikipedia, the free encyclopedia
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Islam holds Jesus (Arabic: عيسى `Īsā) to have been a messenger and a prophet of God.[1] The Qur'an gives him the unique title of the Messiah.[2] According to the Qur'an, Jesus was one of God's most beloved messengers, a precursor to Muhammad,[3] and was sent to guide the Children of Israel.[4] The Qur'an tells of his miraculous birth to Mary (Arabic: Maryam), cites the miracles he performed by God's permission, and states that God raised him to his presence. Neal Robinson a historian of Islam, states that the Qur'an probably alludes to Jesus's future return.[2] The Qur'an rejects Jesus's divinity and does not attach any significance to the cross. According to the traditional Muslim interpretation, the Qur'an also denies that Jesus was crucified.[2]
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The qur'anic term `Īsā is different from any of the terms used today by Christians to address Jesus. The English name Jesus is derived from the Latin Iēsus, which in turn comes from the Greek Ἰησοῦς (Iēsoûs). But since Jesus was from judea, his name must have been derived from old Hebrew. The Greek Iēsoûs is a Hellenized form of Hebrew Yehōšua (יהושע) (Aramaic: Yēšua (ישוע)). Yehōšua (יהושע) originally meant "Yahweh helps," but was popularly understood to mean 'Yahweh saves'.[2] Yehōšua (יהושע) is the name by which Moses called his successor as leader of the Israelites, known in English as Joshua.[2]
Based on some strong evidences from the Hebrew Bible and New Testament, Western scholars are certain that the Jesus's name was the Hebrew Yehōšua (יהושע). The Qur'anic reference as 'Isa has puzzled the Western scholars and several theories have been proposed:[2]
- The first theory is that "y-sh-' , the Hebrew consonants of Yeshua, have been reversed for some cryptic reason to give 's-y, the Arabic consonants of `Īsā." In support of this theory it has been said that "in ancient Mesopotamia certain divine names were written in one way and pronounced in another; for example EN-ZU was read ZU-EN"[2]
- Another theory is that "the Jews called Jesus "Esau" (Hebrew 'Esaw) out of hatred and that Muhammad learned this name from them not realizing that it was an insult." In support of this it is said that the Arabic Esau is written as 'Isu and this might have been changed to `Īsā to assimilate it to other qur'anic names ending in -ā. In opposition to this theory, it has been said that there is no evidence that the Jews ever called Jesus Esau. Further, Muhammad criticized Jews for insulting Jesus' mother 4:156 and that those Christians who were acquaintances of Muhammad would have corrected him had Muhammad not realized that it is a Jewish insult to Jesus.[2]
- The other theory is that the Qur'an deliberately used the word `Īsā to assimilate it to Musa (Moses) because they were sometimes paired. Other examples of assonant pairs include Ṭālūt-Ḏj̲ālūt (Saul and Goliath), Yād̲j̲ūdj-Mād̲j̲ūd̲j̲ (Gog and Magog), etc[2]
- The last theory is that Christians in Arabia had coined the term `Īsā from the Syric forms of Yeshu or Ishu. The Arabic words that are borrowed from Aramaic or Syriac are often employed by 'ayn . Further the Manichaean fragments provide an evidence for dropping the final 'ayin of the borrowed Hebrew terms. But there is no evidence that the term `Īsā had been in use in pre-Islamic times. "There is however a monastery in Syria known as `Īsāniyya as early as 571 C.E."[2]
- Kalimatullaah meaning "God's Word", mentioned in the original text of 3:45[5]
- ruhun minhu meaning "a spirit from Him", mentioned in 4:171[5]
- al-Masih meaning "The Messiah" mentioned eleven times.[5]
- Nabi meaning "prophet" mentioned in 29:30[5]
- Rasul meaning "envoy, messenger, apostle [of God]" mentioned in the Qur'an 4:157, 5:75[5]
- Ibn Maryam, Isa ibn Maryam meaning "son of Mary" or "Jesus son of Mary" mentioned thirty three times. This expression appears only once in Gospels. EI mentions a source[6] that considers the name came from the Church of Ethiopia after the return of the second group of emigrants. However, traditions report that the name was in use before that time as the emigrants had to recite Surah of Maryam (Q19) to confirm their belief in Jesus and avoid the charge brought against them by the Meccan envoys who wanted the emigrants to be refused asylum in Abyssinia.[5]
- Min al-muqarrabin meaning "among those who are close to God", later explained by the fact of his "ascension" mentioned in the Qur'an 3:45[5]
- Wadjih, meaning "worthy of esteem in this world and the next". EI quotes al-Baydawi who explains that Jesus is on earth a prophet and in Heaven an intercessor; mentioned in the Qur'an 3:45.[5]
- Mubarak, meaning "blessed" explained by EI as "a source of benefit for others, probably a bringer of barakah."; mentioned in the Qur'an 19:31.[5]
- Qawl al-haqq, meaning "sure word".[5]
- Abd Allah, meaning "Servant of God". EI states that Abd literally means "slave", but in theological terms it means "the creature". Man is not only the "servant" of God but also his property. In the Qur'an, unlike the Bible, the angels are also called Abd and the basic meaning of adoration is found, with various nuances, in all derived meanings. It is also interesting to note that the Didache, one of the oldest writings of primite Christianity, styles Jesus as Servant of God about six times. EI, pointing out that Qur'an insists that the status of Jesus was no more than that of a created being, a mortal. EI doesn't agree with Ledit[7] who interprets the meaning of this term in the Judaeo-Christian sense and argues that "Everywhere in the Qur'an the word means a being created by God and subject to Him."[5]
In the Qur'an, Zachariah is Mary's (in Arabic: Maryam) adopted guardian, but in the Bible they are inlaws (Zachariah's wife being Mary's cousin). In both accounts, Jesus is born to Mary while she is a virgin. In the Bible, Mary has a fiancé (Saint Joseph) who plays a small role, but the Qur'an does not mention this. Instead, the context of the Qur'an gives a strong impression that Jesus' birth was purely a miracle from Allah without any role of a male, and it compares him with Adam (3:59). Unlike the Biblical account, Jesus performs several miracles as an infant. In the cradle, he speaks to the people who blame Mary of adultery (19:30-33). Jesus then goes on to teach, perform miracles (3:49), be rejected by the Jews and ascends to heaven (4:157-158). The Qur'an denies the crucifixion of Jesus (4:157-158).
Muslim understanding of the Trinity rejects the mainstream Christian view that Jesus was the Son of God, regarding belief in the Trinity as a blasphemous denial of tawhid (monotheism). The Qur'an states repeatedly that Jesus was only a human, while the Bible records that Jesus identified himself as God as well as numerous other mentions throughout the New Testament.
Muslims believe that God gave a Direct Revelation to Jesus, the Injil (Gospel), which means 'Good News'. Muslims believe that the some parts of it have been misinterpreted, misrepresented, mistranslated, passed over, and/or textually distorted over time, and that even the earliest manuscripts discovered by archaeologists reflect these changes. Muslims believe that the New Testament no longer accurately represents the original revelation. Nevertheless, the Qur'an calls the original Gospel a "Light", guidance, and a divine scripture (5:45-49).
Muslims do not believe 'Isa (Jesus) is God (in Arabic: Allah), nor was he the "begotten" Son of God but rather only a man. The mainstream Christian belief, however, is that Jesus is the begotten, divine Son of God.
The Qur'an asserts that Jesus was a righteous Prophet and that he had a special relationship with God. Also, the Qur'an rejects the use of the word "begotten" when used to describe this special relationship Jesus had with God. "Begetting" is, by definition, having an offspring with characteristics of the parent. The Qur'an view such an act as undignifying to the majesty of God and an act of polytheism. The Qur'an also asserts that Allah is the Judge, that He does not die, thus no son is needed to carry out his work as He will not grow old nor die.[8]
| “ | And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him. | „ |
| “ | Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort, and He (Himself) created everything, and He is the Knower of all things. | „ |
| “ | Certainly they disbelieve who say: Allah is the Messiah, son of Mary. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Mary and his mother and all those on the earth? And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things. | „ |
The Qur'an asserts that Jesus was only a Prophet of God (not God himself) who worshipped God and taught his followers to do the same.
The Qur'an states:
| “ | O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Jesus son of Mary is only a messenger of Allah and His Word which He communicated to Mary and a spirit from Him; believe therefore in Allah and His messengers, and say not, "Trinity". Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. | „ |
Muslims believe in the virgin birth of Jesus through Mary, which is recounted throughout several passages in the Qur'an. In the Qur'anic story an angel appears before Mary to announce her the gift of a holy son. Mary is surprised and answers the angel that she is virgin. The angel replies "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed...when He determines a matter, He only says to it, 'Be', and it is." (19:21, 19:35) The Qur'an rejects the idea that virgin birth implies that Jesus is divine - the example of Adam 3:59 is used in argument against such belief. Sahih Bukhari records that John was a cousin to Jesus.[9] Soon after his birth, Jesus speaks as an infant to defend Mary from accusations of adultery. Two other infants are noted to have spoken as infants.[10]
Other relevant verses from the Qur'an:
| “ | And she (Mary) who guarded her chastity, so We breathed into her of Our Spirit and made her and her son a sign for the nations. | „ |
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. Sahih Bukhari 4:54:506
Christians believe Jesus was crucified but Muslims generally but not universally believe he was rescued and raised to God's presense.[5] The basis of this belief is following verse from Qur'an:
| “ | And their saying: Surely we have killed the Messiah, Jesus son of Mary, the messenger of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Jesus) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. Nay! Allah took him up to Himself; and Allah is Mighty, Wise. | „ |
The Muslim tradition completes the Qur'anic statement. According to some God replaced Jesus with a double. Others say God transformed another person, probably Judas Iscariot or Simon of Cyrene, to appear exactly like Jesus to deceive the Romans and be crucified in Jesus' stead.[5]
The Ahmadiyya Community hold an entirely different view: that Jesus was crucified, but survived and subsequently migrated to Kashmir, where he took the name Yuz Asaf.[11] For this they present following Quranic verses to support their belief:[12]
| “ | And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs | „ |
Most Muslims believe Jesus was raised to heaven alive by God, while some scholars believe that he was indeed rescued but died before his ascension.[13]
Apart from the historical death of Jesus, Christians and Muslims have given certain interpretations to that.
On the interpretation of those scholars who deny the crucifixion, the Encyclopedia of Islam writes:[5]
The denial, furthermore, is in perfect agreement with the logic of the Qur’an. The Biblical stories reproduced in it (e.g., Job, Moses, Joseph etc.) and the episodes relating to the history of the beginning of Islam demonstrate that it is “God's practice” (sunnat Allah ) to make faith triumph finally over the forces of evil and adversity. “So truly with hardship comes ease”, (XCIV, 5, 6). For Jesus to die on the cross would have meant the triumph of his executioners; but the Quran asserts that they undoubtedly failed: “Assuredly God will defend those who believe”; (XXII, 49). He confounds the plots of the enemies of Christ (III, 54).
On the interpretation of the minority of Muslims who accept the crucifixion, Mahmoud Ayoub for example states:
The Qur'an is not here speaking about a man, righteous and wronged though he may be, but about the Word of God who was sent to earth and returned to God. Thus the denial of killing of Jesus is a denial of the power of men to vanquish and destroy the divine Word, which is for ever victorious.[14]
- See also: Second Coming
Most Muslims believe that Jesus is alive in Heaven, and will return to Earth to defeat the Dajjal (Antichrist). But Islamic scholars like Javed Ahmed Ghamidi and Amin Ahsan Islahi question hadith regarding second coming of Jesus, as according to their understanding, it contradicts many verses of the Qur'an.[15][16][13][17] Yusuf ibn Abd-al-Barr, an 11th century Maliki jurist, writes that there has been differences of opinion on this issue[18] and Sunnis accept second coming only through individual reports by narrators who are of sound characters.[19] Both views are discussed below:
In the following verses, refuters of Jesus' return translate verb “mutavafika” (متوفيك) as physical death of Jesus before ascension of his body while proponents translate it as termination of Jesus' period on earth. Ali ibn Abu Talha, a Tabi‘in, has also reported that `Abd Allah ibn `Abbas said: Mutawaffika connotes Mumayyituka (I am going to give you death).[20]
And when Allah said: O Jesus, I am going to terminate the period (or give you death or take you back) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed.3:55
Refuters believe that pronoun "him" in the following verse points to Muhammad while others believe that "him" points to Jesus. Muhammad ibn Jarir al-Tabari has mentioned three possible interpretations of the verse; firstly, all the People of the Book will believe in Jesus before his death; secondly, all the People of the Book will believe in Jesus before their death and thirdly, all the People of the Book will believe in Muhammad before their deaths.[21] Yusuf ibn Abd-al-Barr in his book Al-Tamhid has said that Imam Tabari opined that the verse is specific for the People of the Book of the times of Jesus and not for the People of the Book of all times.[22] Amin Ahsan Islahi, however interprets that, everyone from among the People of the Book would believe in the Qur’an before Muhammad’s death.[17]
And there is not one of the People of the Book but most certainly believes in this before his death, and on the day of resurrection he shall be a witness against them.4:159
Refuters argue that Jesus' ignorance of his deification on day of judgement shows that he will not come back after his ascension.[23] Traditionally, this verse hasn't been looked from this angle.
And when Allah will say: O Jesus son of Mary! did you say to men, Take me and my mother for two gods besides Allah he will say: Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind, surely Thou art the great Knower of the unseen things. I did not say to them aught save what Thou didst enjoin me with: That serve Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when Thou didst cause me to die, Thou wert the watcher over them, and Thou art witness of all things.5:116-117
While commenting on following verse, Geoffrey Parrinder observes that there is no futurity in the grammar of the Qur’an to suggest a post-millennial death. The plain meaning seems to be his physical death at the end of his present human life on earth.[24] However, proponents believe that the day of Jesus' rise would be when he will come again.
And peace on me (Jesus) on the day I was born, and on the day I die, and on the day I am raised to life.19:33
Refuters argue that the following verse is for present tense rather than future tense and he was a sign of the Judgement day for the direct addressees of the Qur'an.[16] Proponents translate it for future tense and argue that after his second coming, he will be a sign for day of judgement.
And most surely he (Jesus) is a sign of the hour (Judgement day), therefore have no doubt about it and follow me: this is the right path.
Refuters of Jesus' return question many hadith including hadith in Sahih Bukhari and argue that as this event (if happens) would be an extra-ordinary event and still not discussed in the first book of hadith, Muwatta by Imam Malik.[13] Proponents give these hadith as proof:
- Narrated Abu Hurayrah: The Prophet (peace be upon him) said: There is no prophet between me and him, that is, Jesus (peace be upon him). He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight for the cause of Islam. He will break the cross, kill swine and abolish jizyah. Allah will cause all religions except Islam to perish. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him. Sunnan Abu Dawud 37:4310
- How will you be when the son of Mary descends amongst you and he will judge people by the Law of the Qur'an and not by the Law of the Gospel. Sahih Bukhari 4:55:658
However, proponents of Jesus' return respond by saying the Muwatta was only a book of fiqh, and was not meant to be a collection of hadith, only rulings of the Shari'ah. Proponents of Jesus' return believe that after Jesus slays al-Masīh al-Dajjāl (literally "the Deceiving Messiah," loosely the Antichrist; often referred to simply as "Dajjāl") at the Gate of Ludd in Palestine, Muslims believe he will marry, die and be buried in the Masjid al Nabawi. During his life, he will have revealed that Islam is the true religion of God.
The Qur'an states that Jesus performed miracles. He spoke while a baby,[25] made birds from clay, healed the blind and lepers, and raised the dead, all by the will of Allah.[26]
The quotes attributed to Muhammad (Hadith) contain additional information about Jesus.
- There were no prophets between Jesus and Muhammad.[27]
- Muhammad describes Jesus as he appeared in a dream, and during Muhammad's ascension to Heaven. Jesus is medium in height with a red complexion and long, brown hair.[28]
- On one occasion, when he witnessed a man stealing who denied it by swearing to God, Jesus suspected his eyes rather than disbelieve his oath.[29]
- In one narration, sins of several prophets are mentioned but nothing is mentioned of Jesus' sins.[30]
- John was a cousin to Jesus.[31]
- Meccan period
The widespread consensus is that the following verses were revealed in Mecca:[2]
- Medinan period
The list of verse belonging to Medina is as follows:[2]
- 2:87, 2:135-141, 2:252-253, 3:42-64, 3:81-85, 33:7-8, 4:156-159,4:163-165, 4:171-172 ,52:26-27, 66:10-12; 61:6, 61:14, ;5:17-18, 5:46-47, 5:72-78, 5:109-118, 9:30-31
- Jesus
- zikrullah of india
- Prophets of Islam
- Virgin Mary in Islam
- Itmam al-hujjah
- Sacrifice in Islam
- Islamic eschatology
- Gospel of Barnabas
- Similarities between the Bible and the Qur'an
- Christo-Islamic
- Jesus through Shiite Narrations
- Jesus,Son of Mary - A Messenger of Allah
- Isa(Jesus) in the light of Islamic tradition
- Did Jesus Die, A BBC Film
- Status of Isa in Islam
- What the Quran says about Jesus son of Mary: Comparison with the Bible
- Qur'an Regarding the Death of Jesus
- Surah Maryam (Chapter Mary) Flash
- Isa and The Virgin Mary in Islam
- Isa in the Qur'an
- The Noble Qur'an
- The Qur'an on Isa' divinity
- Isa' second coming in Islam
- Isa the prophet of Allah
- The Gospel of Barnabas
- Jesus in Quran
- Islamic perspective on Jesus
- Issues about the Prophet Jesus
- Chapters and verses containing the word 'Iesa/Jesus' in the Qur'an
- Jesus has Died: Quranic Proof-1 Proof-2 Proof-3 Proof-4 Proof-5 Proof-6 Proof-7 Proof-8 Proof-9 Proof-10 Proof-11 Proof-12 Proof-13
- ^ The concept of prophecy in Islam is broader than Judaism and Christianity since Muslims distinguish between "messengers" (ar: rasul) and "prophets" (ar: nabi). Unlike prophets, messengers are given a message/scripture (ar: risalah) in book form. All messengers are prophets but not vice versa) cf John Esposito (2002), p. 12, see also Itmam al-hujjah
- ^ a b c d e f g h i j k l Encyclopedia of the Qur'an, Jesus
- ^ 61:6
- ^ The Oxford Dictionary of Islam, p.158
- ^ a b c d e f g h i j k l m n Encyclopedia of Islam, Isa
- ^ E.F.F. Bishop, The Son of Mary, in Moslem World, 1934
- ^ Ledit, Mahomet, Israel et le Christ, 145
- ^ Encyclopedia of Islam, "Isa" article
- ^ Sahih Bukhari 4:55:640
- ^ Sahih Bukhari 4:55:645
- ^ http://www.alislam.org/topics/jesus/index.php
- ^ http://www.alislam.org/quran/tafseer/?page=698®ion=EN
- ^ a b c Tariq Hashmi. The Second Coming of Jesus, Renaissance - Monthly Islamic Journal, 14(9), September 2004.
- ^ The death of Jesus: Reality or Delusion (Muslim World 70 (1980) pp. 91-121)
- ^ Geoffrey Parrinder, Jesus in the Quran, p.121, Oxford: Oneworld Publications, 1996. ISBN 1-85168-094-2
- ^ a b Javed Ahmed Ghamidi, Qur'anic Verse regarding Second Coming of Jesus.
- ^ a b Islahi, Amin. Tadabbur-i-Qur’an, 1st, Lahore: Faran Foundation. OCLC 60341215. vol.2, p.423
- ^ Yusuf ibn Abd-al-Barr, Al-Istidhkar, Ist ed., vol. 26, (Cairo: Daru’l-Wa‘i Halb, 1993), p. 235
- ^ Yusuf ibn Abd-al-Barr, Al-Istidhkar, Ist ed., vol. 26, (Cairo: Darul Wa‘i Halb, 1993), p. 236
- ^ Yusuf ibn Abd-al-Barr, Al-Tamhid, vol. 14, (Maktabah Al-Mu’id), p. 203
- ^ Muhammad ibn Jarir al-Tabari, 1st ed., vol. 6, (Beirut: Dar Ahya al-Turath al- ‘Arabi, 2001), pp. 24-8
- ^ Yusuf ibn Abd-al-Barr, Al-Tamhid, vol.14, (Maktabah Al-Mu‘id), p. 205
- ^ Jhangeer Hanif. Why would Jesus come back?, Al-Mawrid
- ^ Geoffrey Parrinder, Jesus in the Quran, p.105, Oxford: Oneworld Publications, 1996. ISBN 1-85168-094-2
- ^ 19:27-30
- ^ 3:49
- ^ 4.55.651
- ^ 4:55:649, 4:55:650, and 4:55:607
- ^ Sahih Bukhari 4.55.653
- ^ Sahih Bukhari 6.60.3
- ^ Sahih Bukhari 4.55.640
- John L Esposito (2002). What Everyone Needs to Know About Islam. Oxford University Press US. ISBN 0-19-515713-3.
| Prophets of Islam in the Qur'an | ||||||||||||
| Adam | Idris | Nuh | Hud | Saleh | Ibrahim | Lut | Ismail | Is'haq | Yaqub | Yusuf | Ayub |  |
| آدم | ادريس | نوح | هود | صالح | إبراهيم | لوط | اسماعيل | اسحاق | يعقوب | يوسف | أيوب | |
| Adam | Enoch | Noah | Eber | Shelah | Abraham | Lot | Ishmael | Isaac | Jacob | Joseph | Job | |
|
|
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| Shoaib | Musa | Harun | Dhul-Kifl | Daud | Sulayman | Ilyas | Al-Yasa | Yunus | Zakariya | Yahya | Isa | Muhammad |
| شعيب | موسى | هارون | ذو الكفل | داود | سليمان | إلياس | اليسع | يونس | زكريا | يحيى | عيسى | محمد |
| Jethro | Moses | Aaron | Ezekiel | David | Solomon | Elijah | Elisha | Jonah | Zechariah | John | Jesus |
|