Jesus In Islam Information

In Islam, Jesus (Arabic: عيسى‎ `Īsā) is considered a prophet Messenger of God who had been sent to guide the People of Israel (banī isrā'īl) with a new scripture, the Injīl (gospel).^[1] The Qur'an, believed by Muslims to be God's final revelation, mentions Jesus 25 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 him in his quest, Jesus was given the ability to perform miracles, all by the permission of God. According to Islamic texts, Jesus was neither killed nor crucified, but rather he was raised alive up to heaven.^[3] The Qur’an narrates that he will return to Earth near the day of judgment to restore justice and defeat al-Masīḥ ad-Dajjāl (lit. "the false messiah", also known as the Antichrist).^[4][5] Like all prophets in Islam, Jesus is considered to have been a Muslim, as he preached for people to adopt the straight path in submission to God's will. Islam rejects that Jesus was God incarnate or the son of God, stating that he 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 it does not correspond with the meaning accrued in Christian belief. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming.^[5][6]

Life

Birth

The Qur'an describes virginal conception of Jesus by 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 According to the Qur'anic narrations, Mary had withdrawn into a temple and was visited by angel Gabriel (Arabic: Jibreel) to give the glad tidings of a holy son.^[7] The Qur'an states that God (Allah) sent the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.^[8] 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 (Kun-fa-yakun) it and the things come into being"^[9]. So, the Qur'anic version is, Jesus was created from the act of God's will.^[10] 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).^[11] 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.^[12]

After delivering Jesus, Mary was overtaken by the pangs of childbirth, resting near the trunk of a palm tree. Jesus then addressed her from the cradle, to instruct her to shake the tree and obtain its fruits and also to allay Mary's fears of a scandal surrounding his conception. She then showed the new-born to her family, and in silencing immodest rumors he declared: "Lo, I am God's servant; God has given me the Book, and made me a Prophet. Blessed he has made me, wherever I may be; and He has enjoined me to pray, and to give alms, so long as I live and likewise to cherish my mother."^[5][13]

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 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."^[14]

Mission

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.^[16]

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.^[17] 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;^[18] breathing life into clay models of birds;^[19] curing a leper and a life-long blind man;^[20] raising the dead;^[20] and requesting the descent of a table from heaven upon which was a feast, upon petition of his disciples.^[5][21] Some^[which?] 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.^[15]

Ascension

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.^[22] 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.^[23] 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.^[24]

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.^[23] 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

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;^[25] 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).^[26] 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.^[28] 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.^[29]

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.^[30] 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.^[31] 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][32]

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]

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^[33], 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^[34] has also been discussed at length by modern western historians Grönbold^[35] and Klatt^[36] and publicized in several documentaries ^{[37] [38]}.

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

1. ^ The Oxford Dictionary of Islam, p.158
2. ^ "Jesus, Son of Mary" in Oxford Islamic Studies Online
3. ^ Neal Robinson, Crucifixion, Encyclopedia of the Qur'an
4. ^ ^{a b c} Encyclopedia of the Qur'an, Jesus
5. ^ ^{a b c d e f g h i j k l m} "Isa", Encyclopedia of Islam
6. ^ Fasching, deChant (2001) p. 241
7. ^ The Holy Qur'an, Chapter 3, verse 45
8. ^ Holy Qur'an, Chapter 3, Verse 43
9. ^ The Holy Qur'an, Chapter 3, verse 47.
10. ^ Deseart Strom: Has it Ended (1991), Ahmed Deedat, p-6
11. ^ The Holy Qur'an, Chapter 3, verse 59
12. ^ The Holy Qur'an, Chapter 19, verse 8–9
13. ^ Qur'an 19:30–31
14. ^ Mahmoud Ayoub (1992), p. 94
15. ^ ^{a b} "Yahya b. Zakariyya", Encyclopedia of Islam.
16. ^ See:
    • "Isa", Encyclopedia of Islam.
    • Fasching, deChant (2001) p. 241
    • Qur'an 5:45–49.
17. ^ See:
    • Qur'an 2:87, Qur'an 2:253, Qur'an 5:110, cf. Griffith, Sidney H. "Holy Spirit". Encyclopaedia of the Quran
    • Wherry, Sale (2000) p. 21
    • Qur'an 3:52. “When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims.”, ibid.
18. ^ Qur'an 19:30
19. ^ Qur'an 3:43
20. ^ ^{a b} Qur'an 5:110
21. ^ Qur'an 5:111–114
22. ^ The Encyclopedia of Islam further elaborates: "The denial, furthermore, is in perfect agreement with the logic of the Qur’an. The Biblical Prophets alluded to 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)." (cf. `Isa, Encyclopedia of Islam)
23. ^ ^{a b} Sonn (2004) p. 209
24. ^ Sahih Muslim, kitabul Fitan : http://www.iiu.edu.my/deed/hadith/muslim/041_smt.html#021_b41.
25. ^ Qur'an 3:47. “She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!”, cf. Encyclopedia of Islam
26. ^ See:
    • Esposito (2002) p. 32, 74;
    • Fasching, deChant (2001) p. 241
    • Markham and Ruparell (2001) p. 348
27. ^ cf. Esposito (2002) p. 32
28. ^ Ahmed Deedat (1992) "Is the Bible God's Word" page no.16
29. ^ See:
    • Khalidi (2001) p. 75;
    • Fasching, deChant (2001) p. 241
30. ^ "And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the apostle of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, 'this is evident sorcery!'”^{[Qur'an 61:6]}
31. ^ Gospel of John: 14:16, 14:26, 16:7
32. ^ Watt (1991) pp. 33–34
33. ^ http://reluctant-messenger.com/issa.htm The Life of Saint Issa (Nicolas Notovitch
34. ^ Schäfer, Peter; Cohen, Mark R. (1998). Toward the Millennium: Messianic Expectations from the Bible to Waco. Leiden/Princeton: Brill/Princeton UP. p. 306. ISBN 90-04-11037-2. .
35. ^ Günter Grönbold, Jesus In Indien, München: Kösel 1985, ISBN 3466202701.
36. ^ Norbert Klatt, Lebte Jesus in Indien?, Göttingen: Wallstein 1988.
37. ^ Jesus In India The Movie
38. ^ Did Jesus Die?

References

• Anawati, G. C.. "`Īsā". in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
• Ayoub, Mahmoud (1992). The Qur'an and Its Interpreters. State University of New York Press US. ISBN 0791409937.
• Esposito, J. L. (2002). What Everyone Needs to Know About Islam. Oxford University Press US. ISBN 0-19-515713-3.
• Esposito, J. L. (2003). The Oxford Dictionary of Islam. Oxford University Press US. ISBN 0-19-512558-4.
• Fasching, D. J.; deChant, D. (2001). Comparative Religious Ethics: A Narrative Approach. Blackwell Publishing. ISBN 0631201254.
• Khalidi, T. (2001). The Muslim Jesus: Sayings and Stories in Islamic Literature. Harvard University Press. ISBN 0674004779.
• Markham, I. S.; Ruparell, T. (2001). Encountering Religion: An Introduction to the Religions of the World. Blackwell Publishing. ISBN 0631206744.
• Rippin, A.. "Yahya b. Zakariya". in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
• Sonn, Tamarra (2004). A Brief History of Islam. Blackwell Publishing. ISBN 1405121742.
• Watt, W. M. (1991). Muslim-Christian Encounters: Perceptions and Misperceptions. Routledge. ISBN 0415054109.
• Wherry, E. M.; Sale, G. (2000). A Comprehensive Commentary on the Qurán: Comprising Sale's Translation and Preliminary Discourse (vol. II). Routledge. ISBN 0415231884.
• Tarif Khalidi (2003). The Muslim Jesus: Sayings and Stories in Islamic Literature. Harvard University Press. ISBN 0674011155.
• Zuckermann, Ghil'ad (2006). "'Etymythological Othering' and the Power of 'Lexical Engineering' in Judaism, Islam and Christianity. A Socio-Philo(sopho)logical Perspective", Explorations in the Sociology of Language and Religion, edited by Tope Omoniyi and Joshua A. Fishman, Amsterdam: John Benjamins, pp. 237–258. ISBN 90 272 2710 1

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

Categories: Perspectives on Jesus | Muslim views | Prophets of Islam

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• Islam
• Islamic View of Mary
• Regional: Middle East: Israel: Society and Culture: Religion: Islam