Islamic Views On Jesus's Death

The biblical account of the crucifixion, death, and resurrection of Jesus (''ʿĪsā'') recorded in the Christian New Testament is traditionally rejected by the major branches of Islam, but like Christians they believe that Jesus ascended to heaven and he will, according to Islamic literary sources,

return before the end of time. The various sects of Islam have different views regarding this topic; traditionally, mainstream Muslims believe that Jesus was not crucified but was bodily raised up to heaven by God, while Ahmadi Muslims reject this belief and instead contend that Jesus survived the crucifixion, was taken off the cross alive and continued to preach in India until his natural death.

Jesus' death in the Quran

Jesus' death is mentioned in the future sense (on the Day of Resurrection) in the Quran, and his attempted death and his ascension into Heaven in the past sense.

Past sense

Depending on the interpretation of the following Quranic verses (-), Islamic scholars and commentators of the Quran have abstracted different opinions and conflicting conclusions regarding the death of Jesus. Some believe that in the Biblical account, Jesus' crucifixion did not last long enough for him to die, while others opine that God gave Jesus' appearance to the one who revealed his location to those persecuting him. He was replaced as Jesus and the executioners thought the victim was Jesus, causing everyone to believe that Jesus was crucified. A third explanation could be that Jesus was nailed to a cross, but as his soul is immortal he did not "die" or was not "crucified" o death it only appeared so. In opposition to the second and third foregoing proposals, yet others maintain that God does not use deceit and therefore they contend that the crucifixion just did not happen:

In the past sense it is said that the Jews did not kill or crucify Jesus but it only appeared to them as if they had, because Jesus had been raised up by God according to the Quranic narrative. Given the historicity of Jesus' death and the Islamic theological doctrine on the inerrancy of the Quran, most mainstream Muslims and Islamic scholars deny the crucifixion and death of Jesus, deny the historical reliability of the Gospels, claim that the canonical Gospels are corruptions of the true Gospel of Jesus for their portrayal of Jesus dying, and they also claim that extra-Biblical evidence for Jesus' death is an alleged Christian forgery.

Future sense

In the future sense it is said that Jesus will not die until the day of resurrection. Given that, according to the Quran, Jesus had not died before going up to God, nor will he die before the day of resurrection, the interpretation by most Muslims is that Jesus entered heaven alive. Jesus' words "the day I die" in are interpreted by most Muslims in the future sense (Jesus will die on the day of resurrection):

By "they did not kill him," "before his death," and "the day I die" it can be assumed, based on a cursory reading of the plain text, that Jesus did not die. By "God raised him up to himself" and "You took me to Yourself" it can be assumed, based on a cursory reading of the plain text, that Jesus ascended to Heaven rather than dying. Despite Quran 5:117 only speaking of Jesus' ascension and 19:33 only speaking of Jesus' future death, Muslim scholars like Mahmoud M. Ayoub claim the aforesaid verses "assert" Jesus' death.

Possible Gnostic influences

The belief that Jesus only appeared to be crucified and did not actually die predates Islam and is found in several New Testament apocrypha and Gnostic Gospels. Although most contemporary scholars argue that the Islamic portrayal of Jesus himself is not docetic, his crucifixion narrative in the Quran could be. The Greek Father of the Church and bishop Irenaeus in his heresiological treatise ''Against Heresies'' (180 CE) described early Gnostic beliefs regarding the crucifixion and death of Jesus that bear remarkable resemblance with the Islamic views, expounding on the hypothesis of substitution:

One of the Christian Gnostic writings found in the Nag Hammadi library, the Second Treatise of the Great Seth, has a similar substitutionist interpretation of Jesus' death:

The Gnostic Apocalypse of Peter also holds a substitutionist interpretation of Jesus' death. It does differ in that it seems to think that Jesus's physical body was crucified (rather than saying it was Simon of Cyrene), just that his physical body was unimportant and the real Christ was a purely spiritual being:

The Gospel of Peter is an apocryphal gospel that could be read as docetic. The British biblical scholar F. F. Bruce wrote in a commentary about this text:

John of Damascus, a Syrian Eastern Orthodox monk, Christian theologian, and apologist that lived under the Umayyad Caliphate, reported in his heresiological treatise '' De Haeresibus'' (8th century) the Islamic denial of Jesus' crucifixion and his alleged substitution on the cross, attributing the origin of these doctrines to Muhammad:

In his scholarly monograph ''Gott ist Christus, der Sohn der Maria. Eine Studie zum Christusbild im Koran'' (1989, ), the German Catholic theologian and professor of religious studies states that Muhammad's distorted understanding of Jesus and the Christian faith, along with the misrepresentation of Christian beliefs about Jesus in the Quran and the ''hadith'', were influenced by the non-Chalcedonian (heretical) Monophysite Christianity that prevailed at the time in the pre-Islamic Arabian peninsula and further in Abyssinia, Egypt, and Syria. A similar hypothesis regarding the Gnostic Christian influence on Muhammad's beliefs about the crucifixion of Jesus has been proposed by Neal Robinson, senior lecturer of Religious studies at the College of St. Paul and St. Mary, in his scholarly monograph ''Christ in Islam and Christianity'' (1991, ).

This docetic interpretation regarding Jesus' crucifixion was also shared by Manichaeans. Since Manichaeism was still prevailing in Arabia during the 6th century, just alike prohibition against wine and fasting rules, Islamic views on Jesus' death might have been influenced by it. However, while Zoroastrianism existed only in the eastern and southern Arabia, the existence of Manichaeism in Mecca in the 6th-7th century is denied as lacking historical support. Similar reservations regarding the appearance of Manichaeism, Gnosticism, and Mazdakism in pre-Islamic Mecca are offered by Trompf & Mikkelsen et al. in their latest work (2018).

Literal interpretation

Earliest reports

Professor and Muslim scholar Mahmoud M. Ayoub sums up what the Quran states despite interpretative Islamic arguments:

Some disagreement and discord can be seen beginning with Ibn Ishaq's (d. 761 CE/130 AH) 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 and that God took Jesus up to himself.

Muslim historian al-Tabari (d. 923 CE/310 AH) records an interpretation transmitted from Ibn Ishaq Bishr: "God caused Jesus to die for seven hours". Ibn al-Athir forwarded the report that it was Judas, the betrayer, while also mentioning the possibility it was a man named Natlianus. Al-Masudi (d. 956 CE/343 AH) reported the death of Christ under Tiberius.

10th and 11th-century Ismaili Shia scholars Ja'far ibn Mansur al-Yaman, Abu Hatim Ahmad ibn Hamdan al-Razi, Abu Yaqub al-Sijistani, Mu'ayyad fi'l-Din al-Shirazi and the group Ikhwan al-Safa affirm the historicity of the crucifixion, reporting Jesus was crucified and not substituted by another man as maintained by many other popular Qur'anic commentators and Tafsir.Lawson 2009
page 12

Substitution interpretation

Unlike the Christian view of the death of Jesus, most Muslims believe he was raised to Heaven without being put on the cross and God created a resemblance to appear exactly like Jesus who was crucified instead of Jesus, and he ascended bodily to Heaven, there to remain until his Second Coming in the End days.

The identity of the substitute has been a source of great interest. One proposal is that God used one of Jesus' enemies. Judas Iscariot, Jesus' betrayer, is often cited, and is mentioned in the Gospel of Barnabas. The second proposal is that Jesus asked for someone to volunteer to be crucified instead of him. Simon of Cyrene is the person most commonly accepted to have done it, perhaps because according to the Synoptic Gospels he was compelled by the Romans to carry Jesus' cross for him. Al-Baidawi writes that Jesus told his disciples in advance that whoever volunteered would go to heaven.

Tabari's versions of events

Tabari (d. 839–923/ 224–310 AH) divided the early reports regarding Jesus crucifixion into two groups. According to the first, one of Jesus disciples volunteers to take the form of his master and is crucified. According to the other, the Jew mistakenly carried only an empty resemblance to the cross.

Tabari narrated the first strand as follows:

The second strand is narrated as follows:

Ibn Kathir's version of events

Ibn Kathir (d. 1373 CE/760 AH) follows traditions which suggest that a crucifixion did occur, but not with Jesus. 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 third group of Christians who believing; 'The servant and messenger of God, Jesus, remained with us as long as God willed until God raised him to Himself.'

Barnabas' version of events

The apocryphal Gospel of Barnabas (the known manuscripts dated to the late 16th or early 17th centuries), also promotes a non-death narrative. The work claims itself to be by the biblical Barnabas, who in this work is one of the twelve apostles; however, text of this Gospel is late and pseudepigraphical. Nonetheless, some scholars suggest that it may contain some remnants of an earlier, apocryphal work (perhaps Gnostic, Ebionite, or Diatessaronic), redacted to bring it more in line with Islamic doctrine. Some Muslims consider the surviving versions as transmitting a suppressed apostolic original.

According to the Gospel of Barnabas it was Judas, not Jesus, who was crucified on the cross. This work states that when Judas led the Roman soldiers to arrest Jesus in an effort to betray him, angels appeared to take Jesus out a window and up to the heavens. As Judas entered the room, his appearance was transformed to that of Jesus, and the Romans arrested him and brought him to be crucified. The narrative states this transformation of appearance not only fooled the Romans, but the Pharisees, the High Priest, the followers of Christ, and his mother Mary.

The Gospel of Barnabas then mentions that after three days since burial, Judas' body was stolen from his grave with rumors spreading of Jesus being risen from the dead. In following with Islamic lore, when Jesus was informed in the third heaven about what happened he prayed to God to be sent back to the earth, and later descended and gathered his mother, disciples, and followers and told them the truth of what happened. He then ascended back to the heavens, with the narrative continuing Islamic legend mirroring Christian doctrine of returning at the end of times as a just king.

Docetism theory

A less common opinion among scholars hold that the crucifixion of Jesus was just an illusion. Accordingly, Jesus' body was really put on the cross, but his spirit did not die, but ascended to heaven. Thus the Jew erred because they did not recognized the "Messiah", the spiritual form of Jesus. Docetists are Christians or Gnostics who believed that Jesus' physical body was an illusion, as was his crucifixion; that is, Jesus only seemed to have a physical body and to physically die, but in reality he was incorporeal, a pure spirit, and hence could not physically die.Todd Lawson ''The Crucifixion and the Qur'an: A Study in the History of Muslim Thought'' Oneworld Publications 2014 p. 13 A docetic interpretation regarding Jesus' death is provided by Ghazali, who states Mansur Al-Hallaj quoted the Quranic verse about Jesus' death being merely an illusion, referring to both himself and Jesus as something, whose bodies could be killed but not their divine element. Other Docetic interpretations might also be found in Ismaili beliefs.

Swoon hypothesis

According to the proponents of the swoon hypothesis, the appearances of the risen Jesus to his disciples following his physical resurrection from the dead three days in the tomb were merely perceived to be resurrection appearances by his followers; proponents of the swoon hypothesis believe that Jesus allegedly fell unconscious ("swooned") on the cross, survived the crucifixion, and then regained enough strength to appear before them while he was still alive. This and other similar theories about the resurrection of Jesus and witnesses to his resurrection became popular in the Western world after they were first proposed by some 18th–19th century Western authors and philosophers, including Oscar Wilde and Friedrich Schleiermacher; however, since the last decade of the 19th century all of them have been discarded as baseless and unacceptable by the majority of biblical scholars and academics. This 200-year-old hypothesis continues to be the subject of debate in popular circles, but the scholarly literature considers it uncontroversial that Jesus died during the process of crucifixion.

Jesus lives after having died

In regard to the interpretation of the Muslims who accept the historicity of Jesus' crucifixion, Mahmoud M. Ayoub states:

Ahmadiyya view

In contrast to the mainstream Islamic views, the Ahmadiyya Muslim Community rejects the interpretation of Jesus being lifted alive to Heaven, and instead contend that Jesus survived the crucifixion, and go further to describe Jesus as a mortal man who was taken off the cross alive, and continued to preach in India until his natural death in Kashmir. Ahmadis believe that Jesus, having survived the crucifixion, later migrated to India to escape persecution in Judea and to further spread his message to the Lost Tribes of Israel.

The viewpoint of Jesus's migration to India had also been independently researched in the literature of authors prior to the foundation of the movement, for example most notably by the Russian historian Nicolas Notovitch in 1894. Ibn Babawayh (d.991 CE) in ''Ikhmal ad Din'' recounts that Jesus went to a far country. This was adapted by the Ahmadiyya Muslim Community as the basis of their theory regarding the voyage of Jesus in India..

The claim of Jesus is buried at the Roza Bal shrine in Srinagar was promoted also by writers such as Holger Kersten (1981). Sunni Muslim authorities at the shrine however consider this as heretical and say that it is a Muslim saint buried there. The claims of the theory have been examined in various documentaries, and have generated tourist visits to the site. Some scholars, such as Norbert Klatt (1988),Norbert Klatt, ''Lebte Jesus in Indien?'', Göttingen: Wallstein 1988. and Indologist Günter Grönbold (1985), have critically dismissed the speculations of Jesus in India.

Adherents of the Ahmadiyya Muslim Community regard the prophecies in the Bible and '' hadith'' relating to the Second advent of Jesus were fulfilled in the likeness and personality of Mirza Ghulam Ahmad, who initiated the foundation of the Ahmadiyya movement. This view however is considered blasphemous by Sunni Muslim authorities and subsequently has led to the religious persecution against Ahmadi Muslims, especially in Pakistan.

Allegorical interpretation

In reference to the Quranic quote "We have surely killed Jesus the Christ, son of Mary, the apostle of God", 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.

See also

* Historical Jesus
* Historicity of Jesus
* Crucifixion of Jesus
* Resurrection of Jesus
*Swoon hypothesis
* Simon of Cyrene
* Unknown years of Jesus
* Basilideans

References

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*{{cite web , last1=Mordillat , first1=Gérard , last2=Prieur , first2=Jérôme , date=2015 , title=Jesus and Islam: The Crucifixion According to the Qur'an , url=https://www.arte.tv/en/videos/048641-003-A/the-crucifixion-according-to-the-qur-an/ , website=www.arte.tv , publisher= Arte , location=Strasbourg , access-date=4 November 2021 , archive-date=25 September 2021 , archive-url=https://web.archive.org/web/20210925044456/https://www.arte.tv/en/videos/048641-003-A/the-crucifixion-according-to-the-qur-an/ , url-status=dead

Jesus in Islam
Crucifixion of Jesus
Christianity and Islam
Denial of the crucifixion of Jesus
Islam-related controversies