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In Islam, Jesus (Arabic: عيسى `Īsā) is considered a 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] Islamic traditions (but not Qur’an) narrate 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 According to the Qur'anic narrations, Mary had withdrawn into a temple and was visited by angel Gabriel (Arabic: Jibreel) to give the glad tidings of a holy son.[7] The Qur'an states that God (Allah) sent the message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'nic 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 holy Qur'an, the same answer was givn to the question of Zechariah (in Qur'an Zakariyah), when he asked how could his wife conceive the 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. It was not Muslims who first said that the Bible is misled, but some Christian scholars who have said that Biblical manuscripts (both the Torah and the Injīl) have become distorted over time in text, interpretation, or both.[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.[21][5] Some Muslim accounts also relate that the Islamic prophet Yahya ibn Zakariyya (known otherwise as John the Baptist) traveled to Palestine and met Jesus at the Jordan river.[22]
Ascension
Persian Jesus (Isa) miniature of Sermon on the Mount
Islamic texts categorically deny the crucifixion and death of Jesus at the hands of the Jews.[5] The Qur'an states that the Jews sought to kill Jesus, but they did not kill or crucify him, although a likeness of it was shown to them. Tradionalists believe that Jesus was not crucified but instead, he was raised alive unto the heavens. This raising is understood by them to mean bodily ascension.
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“That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of God";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- Nay, God raised him up unto the himself; and God is Exalted in Power, Wise.”[Qur'an 4:157–158] |
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According to most Muslim traditions, Jesus was replaced by a double, one of the people that was about to crucify him; others suggest it was Simon of Cyrene, or one of the disciples such as Judas Iscariot. The crucifixion interpretation was rejected, and according to the Encyclopedia of Islam, there was unanimous agreement amongst the scholars in denying the crucifixion.[23] Modern commentators such as M. Hayek interpret the verse to say that the crucifixion "seemed thus to them" [i.e. the Jews].[5]
Second coming
Traditonal 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]
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“And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way.”[Qur'an 43:61] |
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According to Islamic tradition which describes this graphically, Jesus' descent will be in the midst of wars fought by the Mahdi (lit. "the rightly guided one"), known in Islamic eschatology as the redeemer of Islam, against the Antichrist (al-Masīkh ad-Dajjāl, "false messiah") and his followers.[24] Jesus will descend at the point of a white arcade, east of Damascus, dressed in yellow robes - his head anointed. He will then join the Mahdi in his war against the Dajjal. Jesus, considered in Islam as a Muslim, will abide by the Islamic teachings. Eventually, Jesus will slay the Dajjal, and then everyone from the people of the book (ahl al-kitāb, referring to Jews and Christians) will believe in him. Thus, there will be one community, that of Islam.[25]
Sahih Bukhari Volume 3, Book 43, Number 656: Narrated Abu Huraira: Allah's Apostle said, "The Hour will not be established until the son of Mary (i.e. Jesus) descends amongst you as a just ruler, he will break the cross, kill the pigs, and abolish the Jizya tax. Money will be in abundance so that nobody will accept it (as charitable gifts).
After the death of the Mahdi, Jesus will assume leadership. This is a time associated in Islamic narrative with universal peace and justice. Islamic texts also allude to the appearance of Ya'juj and Ma'juj (known also as Gog and Magog), ancient tribes which will disperse and cause disturbance on earth. God, in response to Jesus' prayers, will kill them by sending a type of worm in the napes of their necks.[24] Jesus' rule is said to be around forty years, after which he will die. Muslims will then perform the funeral prayer for him and then bury him in the city of Medina in a grave left vacant beside Muhammad, Abu Bakr, and Umar (companions of Muhammad and the first and second Muslim caliphs respectively).[5]
In Islamic thought
Jesus is described by various means in the Qur'an. The most common reference to Jesus occurs in the form of "Ibn Maryam" (son of Mary), sometimes preceded with another title. Jesus is also recognised as a prophet (nabī) and messenger (rasūl) of God. The terms wadjih ("worthy of esteem in this world and the next"), mubārak ("blessed", or "a source of benefit for others"), `abd-Allāh (servant of God) are all used in the Qur'an in reference to Jesus.[5]
Another title frequently mentioned is al-Masīḥ, which translates to "the Messiah". This does not correspond to the Christian concept of Messiah, as Islam regards all prophets, including Jesus, to be mortal and without any share in divinity. Muslim exegetes explain the use of the word masīh in the Qur'an as referring to Jesus' status as the one anointed by means of blessings and honors; or as the one who helped cure the sick, by anointing the eyes of the blind, for example.[5] Qur'anic verses also employ the term "kalimat allah" (meaning the "word of God") as a descriptor of Jesus, which is interpreted as a reference to the creating word of God, uttered at the moment of Jesus' conception;[26] or as recognition of Jesus' status as a messenger of God, speaking on God's behalf.[5]
Theology
Islamic texts regard Jesus as a righteous messenger of God, and reject him as being God or the begotten Son of God. This belief, that Jesus is God or Son of God according to Islam, is tantamount to shirk, or the association of partners with God; and thereby a rejection of God's divine oneness (tawhid).[27] A verse from the Qur'an reads:
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“In blasphemy indeed are those that say that God is Christ the son of Mary. Say: "Who then hath the least power against God, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to God belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For God hath power over all things.”[Qur'an 5:17][28] |
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The Christian doctrine of the Trinity is similarly rejected in Islam. Such notions of the divinity of Jesus, Muslims state, resulted from human interpolations of God's revelation. The Muslims give the evidence of this interpolations as they say even the Chrsitian scholars nowadays have discovered that the doctrine of trinity was an interpolation, so thus, the verse on trinity (I John, Chapter 5, Verse:7) in all modern versions of bible except KJV has been removed.[29] Islam views Jesus as an ordinary human like all other prophets, who preached that salvation came through submission to God's will and worshiping God alone. Thus, Jesus is considered in Islam to have been a Muslim, as with all prophets in Islam.[30]
Precursor to Muhammad
Muslims believe that Jesus was a precursor to Muhammad, and that he announced the latter's coming. They base this on a verse of the Qur'an wherein Jesus speaks of a messenger to appear after him named Ahmad.[31] Islam associates Ahmad with Muhammad, both words deriving from the h-m-d triconsonantal root which refers to praiseworthiness. Muslims also assert that evidence of Jesus' pronouncement is present in the New Testament, citing the mention of the Paraclete whose coming is foretold in the Gospel of John.[32] Muslim commentators claim that the original Greek word used was periklutos, meaning famed, illustrious, or praiseworthy - rendered in Arabic as Ahmad; and that this was substituted by Christians with parakletos.[5][33]
Ascetic literature
Jesus is widely venerated in Muslim ascetic and mystic literature, such as in Muslim mystic Al-Ghazzali's Ihya `ulum ad-Din ("The revival of the religious sciences"). These works lay stress upon Jesus' poverty, his preoccupation with worship, his detachment from worldly life and his miracles. Such depictions also include advice and sermons which are attributed to him. Later Sufic commentaries adapted material from Christian gospels which were consistent with their ascetic portrayal. Sufi philosopher Ibn Arabi described Jesus as "the seal of universal holiness" due to the quality of his faith and "because he holds in his hands the keys of living breath and because he is at present in a state of deprivation and journeying."[5]
References to Jesus in the Qur'an
- Meccan period
The widespread consensus is that the following verses were revealed in Mecca:[4]
- Medinan period
The list of verse belonging revealed in Medina are as follows:[4]
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Qur'an 3:55. “And when Allah said: O Isa, [Jesus] I am going to terminate the period of your stay (on earth) 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.”
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Original: إِذْ قَالَ اللّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَإِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواْ وَجَاعِلُ الَّذِينَ اتَّبَعُوكَفَوْقَ الَّذِينَ كَفَرُواْ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْفَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
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Qur'an 4:155–159. “Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened — Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few —
And because of their disbelief and of their speaking against Mary a tremendous calumny;
And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger — they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.
But Allah took him up unto Himself. Allah was ever Mighty, Wise.
There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them.”
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Original: فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاءَبِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَابِكُفْرِهِمْفَلاَ يُؤْمِنُونَ إِلاَّ قَلِ
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَبُهْتَاناً عَظِيماً
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَمَرْيَمَرَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّالَّذِينَاخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَالظَّنِّوَمَا قَتَلُوهُ يَقِينا
بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزاً حَكِيماً
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِوَيَوْمَالْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدا
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Qur'an 4:171. “O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. ”
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Original: يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْعَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُاللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِوَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْراً لَّكُمْ إِنَّمَا اللّهُإِلَـهٌوَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَاتوَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيل
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Qur'an 5:72–78. “They do blaspheme who say: "Allah is Christ the son of Mary." But said Christ: "O Children of Israel! worship Allah, my Lord and your Lord." Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one to help.”
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Original: لَقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ هُوَالْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُواْاللّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِاللّهِ فَقَدْ حَرَّمَ اللّهُعَلَيهِالْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ ثَالِثُ ثَلاَثَةٍ وَمَا مِنْإِلَـهٍ إِلاَّ إِلَـهٌ وَاحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّالَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِي
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Qur'an 5:109–118. “And when Allah will say: O Isa son of Marium! [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.”
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Original: وَإِذْ قَالَ اللّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِيوَأُمِّيَ إِلَـهَيْنِ مِن دُونِ اللّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْأَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُمَا فِينَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ الْغُيُوب
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Qur'an 19:27–29. “Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.
O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.
Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?
He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,
And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.
Peace on me the day I was born, and the day I die, and the day I shall be raised alive!
Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt.
It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.
And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.
The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day.
See and hear them on the Day they come unto Us! yet the evil-doers are today in error manifest.
And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not.”
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Original: فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئاًفَرِيّاً
يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْأُمُّكِ بَغِيّاً
فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَفِيالْمَهْدِ صَبِيّاً
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِينَبِيّاً
وَجَعَلَنِي مُبَارَكاً أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِوَالزَّكَاةِ مَا دُمْتُ حَيّاً
وَبَرّاً بِوَالِدَتِي وَلَمْ يَجْعَلْنِيجَبَّاراً شَقِيّاً
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُوَيَوْمَ أُبْعَثُ حَيّاً
ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّالَّذِي فِيهِ يَمْتَرُونَ
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
وَإِنَّ اللَّهَرَبِّي وَرَبُّكُمْفَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ
فَاخْتَلَفَ الْأَحْزَابُ مِنبَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
أَسْمِعْ بِهِمْوَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ
وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍوَهُمْ لَا يُؤْمِنُونَ
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Qur'an 61:6. “And when Isa son of Marium [Jesus son of Mary] said: O children of Israel! surely I am the apostle of Allah to you, verifying that which is before me of the Taurat and giving the good news of an Apostle who will come after me, his name being Ahmad [Muhammad], but when he came to them with clear arguments they said: This is clear magic.”
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Original: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِإِلَيْكُم مُّصَدِّقاًلِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِي مِنبَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّاجَاءهُم بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُّبِينٌ
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Qur'an 112:1–4. “Say: He, Allah, is One.
Allah is He on Whom all depend.
He begets not, nor is He begotten.
And none is like Him.”
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Original: بِسْمِ اللهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْوَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُواً أَحَدٌ
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See also
Notes
- ^ The Oxford Dictionary of Islam, p.158
- ^ "Jesus, Son of Mary" in Oxford Islamic Studies Online
- ^ Neal Robinson, Crucifixion, Encyclopedia of the Qur'an
- ^ a b c Encyclopedia of the Qur'an, Jesus
- ^ a b c d e f g h i j k l m "Isa", Encyclopedia of Islam
- ^ Fasching, deChant (2001) p. 241
- ^ The Holy Qur'an, Chapter 3, verse 45
- ^ Holy Qur'an, Chapter 3, Verse 43
- ^ The Holy Qur'an, Chapter 3, verse 47.
- ^ Deseart Strom: Has it Ended (1991), Ahmed Deedat, p-6
- ^ The Holy Qur'an, Chapter 3, verse 59
- ^ The Holy Qur'an, Chapter 19, verse 8-9
- ^ Qur'an 19:30–31
- ^ Mahmoud Ayoub (1992), p. 94
- ^ "Yahya b. Zakariyya", Encyclopedia of Islam.
- ^ See:
- "Isa", Encyclopedia of Islam.
- Fasching, deChant (2001) p. 241
- Qur'an 5:45–49.
- ^ 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.
- ^ Qur'an 19:30
- ^ Qur'an 3:43
- ^ a b Qur'an 5:110
- ^ Qur'an 5:111–114
- ^ "Yahya b. Zakariyya", Encyclopedia of Islam.
- ^ 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)
- ^ a b Sonn (2004) p. 209
- ^ Sahih Muslim, kitabul Fitan : http://www.iiu.edu.my/deed/hadith/muslim/041_smt.html#021_b41.
- ^ 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
- ^ See:
- Esposito (2002) p. 32, 74;
- Fasching, deChant (2001) p. 241
- Markham and Ruparell (2001) p. 348
- ^ cf. Esposito (2002) p. 32
- ^ Ahmed Deedat (1992) "Is the Bible God's Word" page no.16
- ^ See:
- Khalidi (2001) p. 75;
- Fasching, deChant (2001) p. 241
- ^ "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]
- ^ Gospel of John: 14:16, 14:26, 16:7
- ^ Watt (1991) pp. 33–34
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
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