Jesus in Islam

In

Messiah sent to guide the Children of Israel (Banī Isra'īl) with a book called the Injīl

In the Quran, Jesus is described as the Messiah (al-Masīḥ), miraculously born of a virgin, performing miracles, accompanied by his disciples, rejected by the Jewish religious establishment, but not as crucified or dying on the cross (nor resurrected), rather as miraculously saved by God and ascending into heaven.

The Quran places Jesus among the greatest prophets, and mentions him with various titles. The prophethood of Jesus is preceded by that of Yahya and succeeded by Muhammad, the latter of whom Jesus is reported to have prophesied by using the name Ahmad.

There is a variety of variable interpretations in Islam about Jesus Christ. Mainstream interpretations of the Quran lack the

prophets in Islam, Jesus is also called a Muslim, as he preached that his followers should adopt the 'straight path

' (Ṣirāṭ al-Mustaqīm). Jesus is attributed with a vast number of miracles in Islamic tradition.

In some views of Islamic eschatology, it is claimed that Jesus Christ will return in the Second Coming with Imam Mahdi to kill the Al-Masih ad-Dajjal ('The False Messiah'), after which with the ancient tribes Gog and Magog (Yaʾjūj Maʾjūj) would disperse.^{[citation needed]} After these creatures would miraculously perish, Imam Mahdi and Jesus would rule the entire world, establish peace and justice, and die after a reign of 40 years.^{[citation needed]} Some Muslims believe that he would then be buried alongside Muhammad at the fourth reserved tomb of the Green Dome in Medina. These are apocryphal traditions related to hadith-based traditions.^{[citation needed]}

The place where Jesus is believed to return, the Umayyad Mosque in Damascus, is highly esteemed by Muslims as the fourth holiest site of Islam. Jesus Christ is widely venerated in Sufism, with numerous ascetic and mystic literature written and recited about the most important historical Jewish Christian-Islamic prophet-messenger to these Abrahamic faiths.^{[citation needed]}

Birth

Islam's account of Jesus begins with a prologue narrated several times in the Quran which first describes the birth of his mother, Mary, and her service in the Jerusalem temple while under the care of the prophet Zechariah, who would become the father of Yahya (John the Baptist). The Quran's birth narrative of Jesus begins at Quran 19:16-34 and 3:45-53.^[1] This birth narrative has been recounted with certain variations and detailed additions by Islamic historians over the centuries. In the matter of the virgin birth of Jesus, while Islamic theology affirms Mary as a pure vessel, it does not follow the concept of Immaculate Conception as related to Mary's birth in some Christian traditions.^[2]^[3]^[4]

Annunciation

Islamic exegesis affirms the virginal birth of Jesus – similarly to the Gospel account and occurring in Bethlehem.^[5] The narrative of the virgin birth opens with an announcement to Mary by the angel Gabriel while Mary is being raised in the Temple after having been pledged to God by her mother. Gabriel states she is honored over all women of all nations and has brought her glad tidings of a pure son.^[6]

Gabriel declares the son is to be named Jesus, the Messiah, proclaiming he will be called a great prophet. Mary, asking how she could conceive and have a child when no man had touched her, was answered by the angel that God can decree what he wills, and that it shall come to pass.^[7]

The narrative from the Quran continues with Mary, overcome by the pains of childbirth, being provided with a stream of water under her feet from which she could drink, and with a palm tree which she could shake so ripe dates would fall and be enjoyed. After giving birth, Mary carries the baby Jesus back to the temple and is asked by the temple elders about the child. Having been commanded by Gabriel to a vow of silence, she points to the infant Jesus and the infant proclaims:

˹Jesus˺ declared, “I am truly a servant of Allah. He has destined me to be given the Scripture and to be a prophet.

He has made me a blessing wherever I go, and bid me to establish prayer and give alms-tax as long as I live,
and to be kind to my mother. He has not made me arrogant or defiant.

Peace be upon me the day I was born, the day I die, and the day I will be raised back to life!”
— Surah Maryam 19:30-33^[8]

Jesus speaking from the cradle is one of six miracles attributed to him in the Quran, an account which is also found in the Syriac Infancy Gospel, a sixth-century work.^[9]^[10] According to various hadiths, Jesus and Mary did not cry at birth.^[11]

Birth narratives

The Islamic faith echoed some strands within the Christian tradition that Mary (or Maryam) was a literal virgin when Jesus was conceived. The most detailed account of the annunciation and birth of Jesus is provided in Surah 3 (Al Imran) and 19 (Maryam) of the Quran, where the story is narrated that God (Allah) sent an angel to announce that Maryam could shortly expect to bear a son, despite being a virgin.^[12]

Some academics have noted that the account in Surah 19 is particularly close to that in the Christian Gospel of Luke.^[13] The Annunciation to Mary is mentioned twice in the Quran, and in both instances Mary/Maryam is told that she was chosen by God to deliver a son. In the first instance, the bearer of the news (who is believed by most Muslims to be the archangel Gabriel), delivered the news in (3:42-47) as he takes the form of a man (19:16-22).^[14]^[15] The details of the conception according to 66:12 and 21:89, Mary conceives Jesus by being blown into her womb through the spirit (i.e. archangel Gabriel), Mary asks how she can bear a son in view of her chastity, she is told that God creates what he wills and that these things are easy for God.^[14]

The 8th-century Muslim historian Ibn Ishaq (704–767), wrote the account entitled Kitab al-Mubtada ('In the Beginning'), reporting that Zechariah is Mary's guardian briefly, and after being incapable of maintaining her, he entrusts her to a carpenter named George. Secluded in a church, she is joined by a young man named Joseph, and they help one another fetching water and other tasks. The account of the birth of Jesus follows the Quran's narrative, adding that the birth occurred in Bethlehem beside a palm tree with a manger.^[16]

The 10th-century Persian scholar al-Tabari (839–923) mentions envoys arriving from the king of Persia with gifts (similar to the Magi from the east) for the Messiah; the command to a man called Joseph (not specifically Mary's husband) to take her and the child to Egypt and later return to Nazareth.^[17]

The Fatimid Ismaili jurist Qadi al-Nu'man also contributed to the narrative, explaining that the virgin birth of Jesus is meant to be interpreted symbolically. In his interpretation, Mary was the follower (lāḥiq), of the Imam Joachim ('Imran). However, when Joachim realized that she was not suited for the Imamah, he passed it to Zechariah, who then passed it to John the Baptist. Meanwhile, Mary received spiritual inspiration (mādda) from God, revealing that he would invite a man (to the faith) who would become an exalted Speaker (nāṭiq) of a revealed religion (sharīʿa). According to al-Nu'man, the verses "She said: Lord! How can I have a child when no man has touched me?" (3:47) and "neither have I been unchaste" (19:20) are symbolic of Mary's saying, "How can I conduct the invitation (daʿwa) when the Imam of the Time has not given me permission to do so?" and "Nor shall I be unfaithful by acting against his command", respectively. To this, a celestial hierarch replies "Such is God. He creates [i.e., causes to pass] what he wills" (Quran 3:47).^[18]

Childhood

The Quran does not include the tradition of the

Qisas al-anbiya ('Stories of the Prophets'), books composed over the centuries about pre-Islamic prophets and heroes.^[7]

Al-Masudi wrote that Jesus as a boy studied the Jewish religion reading from the Psalms and found "traced in characters of light":

You are my son and my beloved; I have chosen you for myself

with Jesus then claiming:

Today the word of God is fulfilled in the son of man.^[17]

In Egypt

Several narratives show some disparity and similarity in Islamic writings about Jesus' early childhood, specifically his time in Egypt with regard to duration and events. Most of the narratives are found in non-canonical Christian sources like, for example, the pre-Islamic Gospel of Thomas. One such disparity is from al-Athir in his The Perfection of History which contains a birth narrative stating Jesus was born in Egypt instead of Bethlehem.^[21]

Some other narratives of Jesus' childhood are popular Middle Eastern lore as highlighted by professor of interfaith studies Mahmoud M. Ayoub.^[22] Many miracles are attributed to a young Jesus while in Egypt^[20] (see the sections Miracles and Other miracles).

Adulthood

Yahya ibn Zakariya (John the Baptist)^[23]

Mission

It is generally agreed that Jesus spoke Galilean Aramaic, a dialect of the common language of Judea in the first century and the region at-large.^[24]

The first and earliest view of Jesus formulated in Islamic thought is that of a prophet – a human being chosen by God to present both a judgment upon humanity for challenge to turn to the one true God. From this basis, reflected upon all previous prophets through the lens of Muslim identity, Jesus is considered no more than a messenger repeating a repetitive message of the ages. The miracles of Jesus and the Quranic titles attributed to him demonstrate the power of God rather than the divinity of Jesus – the same power behind the message of all prophets. Some Islamic traditions believe Jesus' mission was only to the children of Israel and his status as a prophet being confirmed by numerous miracles.^[25]^[26]

A second early high image of Jesus is an end-time figure. This concept arises mostly from the Hadith. Muslim tradition constructs a narrative similarly found in Christian theology, seeing Jesus arriving at the end of time and descending upon earth to fight the Antichrist. This narrative is understood to champion the cause of Islam, with some traditions narrating Jesus pointing to the primacy of Muhammad. Most traditions state Jesus will then die a natural death.^[27]

A third and distinctive image is of Jesus representing an ascetic figure – a prophet of the heart. Although the Quran refers to the 'gospel' of Jesus, those specific teachings of his are not mentioned in the Quran or later religious texts. They are largely absent. The Sufi tradition is where Jesus became revered, acknowledged as a spiritual teacher with a distinctive voice from other prophets, including Muhammad. Sufism tends to explore the dimensions of union with God through many approaches, including asceticism, poetry, philosophy, speculative suggestion, and mystical methods. Although Sufism to the Western mind may seem to share similar origins or elements of Neoplatonism, Gnosticism, and Buddhism, the ideology is distinctly Islamic since they adhere to the words of the Quran and pursue imitation of Muhammad as the perfect man.^[28]

Preaching

The Islamic concepts of Jesus' preaching is believed to have originated in Kufa, Iraq, under the Rashidun Caliphate where the earliest writers of Muslim tradition and scholarship was formulated. The concepts of Jesus and his preaching ministry developed in Kufa was adopted from the early ascetic Christians of Egypt who opposed official church bishopric appointments from Rome.^[29]

The earliest stories, numbering about 85, are found in two major collections of ascetic literature entitled Kitab al-Zuhd wa'l Raqa'iq ('The Book of the Asceticism and Tender Mercies') by Abd Allah ibn al-Mubarak (d. 797), and Kitab al-Zuhd ('The Book of Asceticism') by Ibn Hanbal (d. 855). These sayings fall into four basic groups:

eschatological sayings;
quasi-Gospel sayings;
ascetic sayings and stories;
sayings echoing intra-Muslim polemics.^[30]

The first group of sayings expands Jesus' archetype as portrayed in the Quran. The second group of stories, although containing a Gospel core, are expanded with a "distinctly Islamic stamp". The third group, being the largest of the four, portrays Jesus as a patron saint of Muslim asceticism. The last group builds upon the Islamic archetype and Muslim-centric definition of Jesus and his attributes, furthering esoteric ideas regarding terms such as "Spirit of God" and "Word of God" describing Jesus Christ, attributes given to the Islamic view of Jesus Christ as a holy angelic messenger divinely sent from heaven by God to his fleshly incarnation, like an Angel of the Lord in some other Messianic Christian traditions.^[31]

Miracles

The Quran attributes at least six miracles to Jesus, with many more being added over the centuries by writers and historians. Miracles were attributed to Jesus as signs of his

prophethood and his authority, according to educator and professor Ishaq Musa Al-Husayni (d. 1990), an author most known for Mudhakkirat Dajaja ('Memoirs of a Hen') (Cairo: Dar al-Maarif, 1943; 2nd ed. 1967). In Christ in the Quran and Modern Arabic Literature (1960), Al-Husayni said it is noteworthy Muhammad attributes no miracles to himself.^[32]

These six miracles in the Quran are without detail unlike the Gospel and their non-canonical Gnostic sources, which include details and mention other attributed miracles.[32] Over the centuries, these six miracle narratives have been elaborated through Hadith and poetry, with religious writings including some of the other miracles mentioned in the Gospel, non-canonical sources, and from lore.^[20]^[22]

Speaking from the cradle

Speaking from the cradle is mentioned in three places in the Quran: 3:46, 5:109-110 and 19:29-30. Part of the narrative has the infant Jesus defending his mother Mary from the accusation of having given birth without a known husband.^[33] Early Islam was unclear about Joseph and his role. Jesus speaks as the angel Gabriel had mentioned at the annunciation: Jesus proclaims he is a servant of God, has been given a book, is a prophet, is blessed wherever he will go, blesses the day he was born, the day he will die, and the day he is raised alive.^[34]

Although this particular narrative is not found in the Bible, the theme of speaking from the cradle is found in the non-canonical pre-Islamic Syriac Infancy Gospel. The Syriac Infancy Gospel has Jesus declaring himself the Son of God, the Word, and affirming what the angel Gabriel had previously announced to Mary as detailed in the Gospel.^[33]

Creating birds from clay

The miracle story of creating birds from clay and breathing life into them when a child is mentioned in 3:43-49, 5:109-110. Although this miracle is also not mentioned in the canonical Gospel, the same narrative is found in at least two pre-Islamic sources: the Infancy Gospel of Thomas and the Jewish Toledot Yeshu, with few variant details between the Quran and these two sources.^[35]^[36]

Healing the blind and the lepers

Similar to the

al-Tha'labi wrote about how these two particular diseases were beyond medical help, and Jesus' miracles were meant to be witnessed by others as clear signs of his message.^[35]

Raising the dead

Jesus is believed to have raised people from the dead, as mentioned in al-Imran 3:49. Although no detail is given as to who was raised or the circumstance, at least three people are mentioned in detail in the Christian Gospel (a

Lazarus).^[38]

Prescience

Jesus was able to predict, or had foreknowledge,^[39] of what was hidden or unknown to others. One example is Jesus would answer correctly any and every question anyone asked him. Another example is Jesus knew what people had just eaten, as well as what they had stored in their homes.^[20]

Table of food from heaven

In the fifth chapter of the Quran, Surah Al-Ma'idah 5:112-115, a narration mentions the disciples of Jesus requesting a table laden with food, and for it to be a special day of commemoration for them in the future. This may be a possible reference to the Eucharist according to professor of Islamic and Arabic studies W. Montgomery Watt (d. 2006).^[40] According to professor of comparative religions Geoffrey Parrinder (d. 2005), it is unclear if this story parallels the Gospel's Last Supper or the feeding the multitude, but may be tied to the Arabic word ʿīd (Muslim festival):^[41]

5:112 ˹Remember˺ when the disciples asked, “O Jesus, son of Mary! Would your Lord be willing to send down to us a table spread with food from heaven?” Jesus answered, “Fear Allah if you are ˹truly˺ believers.”
5:113 They said, “We ˹only˺ wish to eat from it to reassure our hearts, to verify you are indeed truthful to us, and to become its witnesses.”
5:114 Jesus, son of Mary, prayed, “O Allah, our Lord! Send us from heaven a table spread with food as a feast for us—the first and last of us—and as a sign from You. Provide for us! You are indeed the Best Provider.”
5:115 Allah answered, “I am sending it down to you. But whoever among you denies afterwards will be subjected to a torment I have never inflicted on anyone of My creation.”

— Surah Al-Ma'idah 5:112-115^[40]

In a record by the

Islamic views on Jesus' death, just a corpse in semblance of Jesus was crucified and Jesus himself was raised to God.^[42]

Other miracles

Many stories and narratives have been developed over the years about Jesus, containing certain inherent lessons or providing meaning due to the lack of detail in the Quran regarding Jesus. Some of these narratives are similar in nature to the New Testament, while some portray Jesus in a very human manner.

Besides some detailed summaries of miracles of Jesus mentioned by Muslim writers over the centuries, from adulthood (like walking on water – also found in the Gospel – and causing loaves of bread to come from the ground),^[33] some other miracles from childhood include: explaining the Muslim creed fundamentals to a schoolmaster, revealing who the thieves were to a wealthy chief, filling empty jars of something to drink, providing food and wine for a tyrannical king while also proving to this king his power in raising a dead man from the dead, raising a child accidentally killed, and causing the garments from a single-colored vat to come out with various colors.^[20]

Healing a royal official's son

Al-Tabari (d. 923) reports a story of an adult Jesus' encounter with a certain king in the region and the healing of his son. The identity of the king is not mentioned while legend suggests Philip the Tetrarch. The corresponding Bible reference is "the royal official's son".^[43]

Greed and truth-telling

A legendary story of a miracle by a young Jesus, used as a hard-learned lesson popularly found in Middle Eastern lore according to professor Ayoub, has to do with a Jewish man and loaves of bread. Although carrying a polemic tone, the lesson centers on greed with truth-telling woven into the narration. It is a story found often in children's books.^[44]

Inherent wisdom

Another legendary miracle story is one regarding Jesus' childhood wisdom. This legend, reported through al-Tabari from ibn Ishaq, talks about Mary sending Jesus to a religious school and the teacher being astonished to find Jesus already knowing the information being taught / discussed.^[20]

Food in children's homes

Another story from al-Tabari tells of a young Jesus playing with the youths of his village and telling them what food their parents were preparing for them at home.^[20]

According to the details of the narrative, some parents became annoyed and forbade their children to play with Jesus, suspecting he was a magician. As a result, the parents kept their children away from Jesus and gathered their children into a single house. One day, feeling lonely, Jesus went out looking for his friends, and coming upon this house he asked the parents where their children were. The parents lied, responding that the children were not there. After Jesus asks who, then, is in the house, the parents replied that there were swine inside. Jesus then says "Let them be swine!", with the parents then discovering that all the children had turned into swine.^[22]

Over the centuries, Muslim writers have also referenced other miracles like casting out demons, having borrowed from some

canonical sources as legends about Jesus were expanded.^[20]

Revelation

Muslims believe that God revealed a new scripture to Jesus, called the

Abd al-Jabbar ibn Ahmad's writings.^[47] Regarding the Law of Moses, the Quran indicates that Jesus never abolished Jewish laws but rather confirmed them, while making partial abrogations only.^[48]

Muslims have long believed that Paul purposefully corrupted the original teachings of Jesus.^[49] The 9th-century historian Sayf ibn Umar asserted that certain rabbis persuaded Paul to deliberately misguide early Christians by introducing what Ibn Hazm viewed as objectionable doctrines into Christianity.^[50]
According to Yusuf al-Qaradawi in his book The Lawful and the Prohibited in Islam, the legal restrictions Jesus abrogated for Jews were those initially legislated by God as a punishment.^[51] Classical commentaries such as Tafsir al-Jalalayn specify they pertained to the consumption of fish and bird meat without spikes, or in general.^[52]

Disciples

Main article: Disciples of Jesus in Islam

The Quran states that Jesus was aided by a group of
Matthew, James, Jude, Simon, and Judas
.
The Quran mentions in chapter 3, verses 52–53, that the disciples submitted to the faith of Islam:[54]

When Jesus sensed disbelief from his people, he asked, “Who will stand up with me for Allah?” The disciples replied, “We will stand up for Allah. We believe in Allah, so bear witness that we have submitted.”
˹They prayed to Allah,˺ “Our Lord! We believe in Your revelations and follow the messenger, so count us among those who bear witness.”
— Surah Al Imran 3:52-53

The longest narrative involving Jesus' disciples is when Jesus performs the miracle of bringing a table of food from heaven at their request, for further proof that his preaching is the true message.

Ascension

Main article:
Islamic view of Jesus' death

Surah An-Nisa 4:157 is the primary verse of the Quran to refer to the event of Jesus' crucifixion.^[55] It says that Jesus was not killed and neither crucified, but "it was made to appear to them":^[56]

An-Nisa's verse 157

and for boasting, “We killed the Messiah, Jesus, son of Mary, the messenger of Allah.” But they neither killed nor crucified him—it was only made to appear so. Even those who argue for this ˹crucifixion˺ are in doubt. They have no knowledge whatsoever—only making assumptions. They certainly did not kill him.

Most Islamic traditions categorically deny that Jesus physically died on the cross or otherwise.^[57]^[58]
According to the Quran, he was not
crucified, but was rather saved by God. (Although the earliest Islamic traditions and exegesis quote somewhat conflicting reports regarding a death and its length, Muslims believe that Jesus did not die on the cross, but believe that he was saved by being raised alive to heaven
).

Substitution

It is unclear exactly where the substitutionist interpretation originated, but some scholars consider the theory originating among certain Gnostic groups of the second century.[10] Leirvik finds the Quran and Hadith to have been clearly influenced by the non-canonical ('heretical') Christianity that prevailed in the Arab peninsula and further in Abyssinia.^[59]
While most scholars,^[60] Jews,^[61] and Christians believe Jesus died, orthodox Muslim theology teaches he ascended to Heaven without being put on the cross and God transformed another person, Simon of Cyrene, to appear exactly like Jesus who was crucified instead of Jesus (cf. Irenaeus' description of the heresy of Basilides, Book I, ch. XXIV, 4.).^[62]^[63]
Some disagreement and discord can be seen beginning with Ibn Ishaq's (d. 761) report of a brief accounting of events leading up to the crucifixion, firstly stating that Jesus was replaced by someone named Sergius, while secondly reporting an account of Jesus' tomb being located at Medina, and thirdly citing the places in the Quran (3:55, 4:158) that God took Jesus up to himself.^[64]
Michael Cook notes that denial that Jesus died follows the Christian heresy of docetism, who were "disturbed by that God should have died", but that this concern conflicts with another Islamic doctrine, that Jesus was a man, not God.^[65] According to Todd Lawson, Quranic commentators seem to have concluded the denial of the crucifixion of Jesus by following material interpreted in Tafsir that relied upon extra-biblical Judeo-Christian sources,^[66] with the earliest textual evidence having originated from a non-Muslim source – a misreading of the Christian writings of John of Damascus regarding the literal understandings of docetism (exegetical doctrine describing spiritual and physical realities of Jesus as understood by men in logical terms) as opposed to their figurative explanations.^[67] John of Damascus highlighted the Quran's assertion that the Jews did not crucify Jesus being very different from saying that Jesus was not crucified, explaining that it is the varied Quranic exegetes in Tafsir, and not the Quran itself, that denies the crucifixion, further stating that the message in the 4:157 verse simply affirms the historicity of the event.^[66]

Symbolic interpretations

Ikhwan al-Safa also affirm the historicity of the Crucifixion, reporting Jesus was crucified and not substituted by another man as maintained by many other popular Quranic commentators and Tafsir. More recently, Mahmoud M. Ayoub
, a professor and scholar, provided a more symbolic interpretation for Surah 4 Verse 157:

The Quran, as we have already argued, does not deny the death of Christ. Rather, it challenges human beings who in their folly have deluded themselves into believing that they would vanquish the divine Word, Jesus Christ the Messenger of God. The death of Jesus is asserted several times and in various contexts. (3:55, 5:117, 19:33)^[68]

Ayoub, instead of interpreting the passage as a denial of the death of Jesus, instead believes the passage is about God denying men the power to vanquish and destroy God's message. The words "but they killed him not, nor crucified him" are meant to show that any power humans believe that they have against God is illusory.^[69]
Some

kufr (disbelief) in his Tafsir al-Manar, Rida also denounced the Jews for their killings of the Prophets of God

, writing:

The actual fact of the crucifixion is not itself a matter which the
Muhammad Rashid Rida, in Tafsir al-Manar Vol. VI pp. 23, 26-27, ^[70]

An early interpretation of verse 3:55 (specifically "I will cause you to die and raise you to myself"),

Judas, the betrayer, while also mentioning the possibility it was a man named Natlianus.^[72]

In reference to the Quranic quote "We have surely killed Jesus the Christ, son of Mary, the apostle of God", Muslim scholar Mahmoud Ayoub asserts this boast not as the repeating of a historical lie or the perpetuating of a false report, but an example of human arrogance and folly with an attitude of contempt towards God and his messenger(s). Ayoub furthers what modern scholars of Islam interpret regarding the historical death of Jesus, the man, as man's inability to kill off God's Word and the Spirit of God, which the Quran testifies were embodied in Jesus Christ. Ayoub continues highlighting the denial of the killing of Jesus as God denying men such power to vanquish and destroy the divine Word. The words, "they did not kill him, nor did they crucify him" speaks to the profound events of ephemeral human history, exposing mankind's heart and conscience towards God's will. The claim of humanity to have this power against God is illusory. "They did not slay him ... but it seemed so to them" speaks to the imaginations of mankind, not the denial of the actual event of Jesus dying physically on the cross.[69]

Another report from Ibn Kathir quotes Ishaq Ibn Bishr, on authority of Idris, on authority of Wahb ibn Munabbih, that "God caused him to die for three days, then resurrected him, then raised him."^[73]^[74]

Al-Masudi (d. 956) reported the death of Christ under Tiberius.^[72]

Ibn Kathir (d. 1373) follows traditions which suggest that a crucifixion did occur, but not with Jesus.^[75] After the event, Ibn Kathir reports the people were divided into three groups following three different narratives; The Jacobites believing "God remained with us as long as He willed and then He ascended to Heaven"; the Nestorians believing "The son of God was with us as long as he willed until God raised him to heaven"; and the Muslims believing "The servant and messenger of God, Jesus, remained with us as long as God willed until God raised him to Himself."^[76]

Islamic reformer Muhammad Rashid Rida agrees with contemporary commentators interpreting the physical killing of Christ's apostleship as a metaphorical interpretation.^[77]

Modern Islamic scholars like Sayyid

Muʿtazila and Shia metaphorical explanations regarding anthropomorphic references to God in the Quran. Although not popular with traditional Sunni interpretations of the depiction of crucifixion, there has been much speculation and discussion in the effort of logically reconciling this topic.^[78]

In ascetic Shia writings, Jesus is depicted having "ascended to heaven wearing a woolen shirt, spun and sewed by Mary, his mother. As he reached the heavenly regions, he was addressed, 'O Jesus, cast away from you the adornment of the world.'"[79] After his ascension, his word is believed to have been altered.^[80]

Second Coming

According to Islamic tradition, having ascended to heaven and dwelled there for 2000+ years, Jesus will descend to earth shortly before Judgement Day, in the midst of wars fought against

Dajjal at Lod.^[83]

Afterwards, he will "break the cross, kill the pigs, and abolish the Jizya tax", according to a well-known

Kosher/Halal dietary laws abandoned by Christianity;^[86] and because Jews and Christians will now all reject their former faith and accept Islam, there will be no more need for the jizya tax on unbelievers.^[87] (According to one hadith, Jesus will "destroy the churches and temples and kill the Christians unless they believe in him.")^[88]^{[note 1]}

Islamic texts also allude to the reappearance of the ancient menace Gog and Magog (Yaʾjūj Maʾjūj), which will break out of its underground confinement and cause havoc around the world.^[90] God, in response to Jesus' prayers, will kill them by sending a type of worm in the napes of their necks, and send large birds to carry and clear their corpses from the land.^[81] After the death of the Mahdi, Jesus will assume world leadership and peace and justice will be universal.

Also according to tradition, Jesus will then marry, have children, and rule the world for forty years (traditions give many different time periods) after which he will die.

funeral prayer for him and then bury him at the Green Dome in the city of Medina in a grave left vacant beside Muhammad, Abu Bakr, and Umar respectively.^[92] According to Ibn Khaldun's legend, the two caliphs will rise from the dead between the two prophets.^[93]

Sources

While the Quran does not describe any of the above narrative of Jesus' return,[94] many Muslims believe that two Quranic verses refer to his second coming during the end times.^[85] (1) The verse mentioned above stating he is never died on earth:

"And [for] their saying, 'Indeed, we have killed Christ, Jesus, the son of Mary, the messenger of God.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain." (Q.4:157:)

A second verse interpreted to indicate a connection between Jesus and "the Hour" (end times):

"And lo! verily there is knowledge of the Hour. So doubt ye not concerning it, but follow Me. This is the right path." (Q.43:61 trans Pickthall).^[85]

Hadiths on Jesus's return are traced back to

sahaba, but might actually have been introduced later during civil wars in the early Abbasid Caliphate, when a savior was expected. While for Shias, the Mahdi will be the savior, some Sunnis tended to expect Jesus' return. During the early Abbasid Caliphate, wearing crucifixes in processions and holding pigs in public, was forbidden. Otherwise, the breaking of the cross, might reflect general disapproval of this symbol by Muslims, and slaying pigs a reference to Jesus exorcism of Legion.^[95]

Islamic theology

Muslims do not worship Jesus, who is known as Isa in Arabic, nor do they consider him divine, but they do believe that he was a
James D. Tabor in his book The Jesus Dynasty^[96]

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[62]

[63]

[64]

[65]

[66]

[67]

[68]

[69]

[70]

[72]

[73]

[74]

[75]

[76]

[77]

[78]

[80]

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[88]

[note 1]

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v t e Jesus
Outline List of topics
Chronology	Annunciation Nativity Virgin birth Date of birth Flight into Egypt Childhood Unknown years Baptism Temptation Apostles selecting Great Commission Ministry disciples Sermon on the Mount/Plain Beatitudes Prayers Lord's Prayer Parables Miracles Transfiguration Homelessness Great Commandment Olivet Discourse Anointing Passion Entry into Jerusalem Last Supper Farewell Discourse Agony in the garden Arrest Trial Crucifixion sayings on the cross Burial tomb Resurrection Ascension
New Testament	Gospels Matthew Mark Luke John Five Discourses of Matthew Gospel harmony Oral gospel traditions Life of Jesus in the New Testament Historical background of the New Testament New Testament places associated with Jesus Names and titles of Jesus in the New Testament
Historicity	Historical Jesus Quest for the historical Jesus Sources Josephus Tacitus Mara bar Serapion Gospels Christ myth theory
Depictions	Bibliography Life of Christ in art Life of Christ Museum Statues Transfiguration
Christianity	Christ Christianity 1st century Christology Incarnation Person of Christ Pre-existence Relics Second Coming Session of Christ Son of God Cosmic Christ
In other faiths	Jesuism In comparative mythology Judaism In the Talmud Islam Ahmadiyya Baháʼí Faith Manichaeism Jesus the Splendour Mandaeism Master Jesus
Family	Genealogies Mary (mother) Joseph (legal father) Holy Family Panthera (alleged father) Brothers of Jesus Holy Kinship Anne (traditional maternal grandmother) Joachim (traditional maternal grandfather) Heli (paternal grandfather per Luke) Jacob (paternal grandfather per Matthew) Descendants Clopas (traditional uncle)
Related	Language of Jesus Interactions with women Mary Magdalene Mary, sister of Martha Christmas Easter Rejection of Jesus Criticism Mental health Race and appearance Sexuality
Category

Authority control databases
International	VIAF
National	France BnF data Germany Israel United States
Other	İslâm Ansiklopedisi

Birth

Annunciation

Birth narratives

Childhood

In Egypt

Adulthood

Mission

Preaching

Miracles

Speaking from the cradle

Creating birds from clay

Healing the blind and the lepers

Raising the dead

Prescience

Table of food from heaven

Other miracles

Healing a royal official's son

Greed and truth-telling

Inherent wisdom

Food in children's homes

Revelation

Disciples

Ascension

Substitution

Symbolic interpretations

Second Coming

Sources

Islamic theology

Similitude with Adam

Precursor to Muhammad

Messianism

Islamic literature

Hadith

Sunni Islam

Shia Islam

Sufism

Ascetic literature

Ahmadiyya literature

Appearance

See also

References

Notes

Citations

Sources

Further reading

External links