Jesus Christ in Islamic View

Jesus (Arabic: عيسى‎ `Īsā) is a messenger of God who had been sent to guide the Children of Israel (banī isrā'īl) with a new scripture, the Injīl (gospel). The Qur'an, believed by Muslims to be God's final revelation, 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. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat al-Masīḥ ad-Dajjāl (lit. "The false messiah", also known as the Antichrist) and the enemies of Islam. 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 or the son of God, stating that he was an ordinary 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.

Etymology

The Anglicized name of Jesus is derived from the Latin Iēsus, which in turn comes from the Greek Ἰησοῦς (Iēsoûs). The Qur'anic reference as 'Isa has puzzled the Western scholars and several theories have been proposed. One theory is that "y-sh-’, the Hebrew consonants of Yeshua, has been reversed to give’s-y, the Arabic consonants of `Īsā." Another theory, according to the Encyclopedia of the Qur'an, is that "the Jews called Jesus "Esau" (Hebrew 'Esaw) out of hatred and that Muhammad learned this name from them not realizing that it was an insult." In support of this is the argument that the Arabic Esau is written as 'Isu, and that this may have been assimilated to `Īsā. Opposing this theory is the lack of evidence that the Jews ever called Jesus Esau. Further, Allah criticized Jews for insulting Jesus' mother [Qur'an 4:156] and that those Christians who were acquaintances of Muhammad would have corrected him had Muhammad not realized that it is a Jewish insult to Jesus.

A third theory is that the Qur'an deliberately used the word `Īsā to assimilate it to Musa (Moses) because they were sometimes paired. This also occurs in some modern languages, such as Slovak (Ježiš - Mojžiš) or Czech (Ježíš - Mojžíš). Other examples of assonant pairs include Ṭālūt-Ḏj̲ālūt (Saul and Goliath), Yād̲j̲ūdj-Mād̲j̲ūd̲j̲ (Gog and Magog), and so on. The last theory is that Christians in Arabia had coined the term `Īsā from the Syriac forms of Yeshu or Ishu. The Arabic words that are borrowed from Aramaic or Syriac are often employed by ‘ayn. Furthermore, the Manichaean fragments provide an evidence for dropping the final 'ayin of the borrowed Hebrew terms. But there is no evidence that the term `Īsā had been in use in pre-Islamic times. "There is however a monastery in Syria known as `Īsāniyya as early as 571 C.E."

Birth

Muslims believe in the virginal conception of Jesus by Mary (ar: Maryam), which is recounted throughout several passages in the Qur'an. According to the Qur'anic narrative, Mary had withdrawn into a temple and was visited by the "Spirit of God," an agent of divine action or communication commonly identified in Islam with the angel Gabriel (ar: Jibreel) but also with the created spirit from God by which he enlivened Adam. He proclaimed to her the conception of Jesus. Mary was startled, for she had vowed her virginity to God and intended to retain it. The angel reassured her, stating that such a conception was easy for God, who wished to make from her a sign (āya) to men and a mercy (raḥma) from Him. The Qur'an describes the conception as the result of a creative decree made by God, similar to the creation of Adam. Some Qur'anic exegetes describe the event of conception as the angel's breathing into the cloak of Mary; which, upon putting it on, resulted in Jesus being conceived. Afterwards, Mary withdrew "to a distant place."

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."

Other references in hadith are:

When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead. Sahih Bukhari 4:54:506

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 accured Satan."

Mission

The Jordan river, where some Muslim accounts narrate that Jesus met with Yahya ibn Zakariyya (otherwise known as John the Baptist).

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 revelation, the Torah. 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. Muslims believe that these scriptures had become distorted over time in text, interpretation, or both.

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. He was also strengthened by the same Holy Spirit that visited his mother Mary. 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 the cradle; breathing life into clay models of birds; curing a leper and a life-long blind man; raising the dead; and requesting the descent of a table from heaven upon which was a feast, upon petition of his disciples. 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.

Ascension

Islamic texts categorically deny the crucifixion and death of Jesus at the hands of the Jews. The Qur'an states that the Jews sought to kill Jesus, but they did not kill nor crucify him, although a likeness of it was shown to them. Instead, he was raised alive unto God:

That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- 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, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.

—[Qur'an 4:157]

According to some Muslim traditions, Jesus was replaced by a double; others suggest it was Simon of Cyrene, or one of the disciples such as Judas Iscariot. A minority of commentaries of Ismaili or rationalist (falāsifa) leaning affirmed the crucifixion by arguing that Jesus' body had been crucified, but his spirit had ascended. However, this interpretation was generally rejected, and according to the Encyclopedia of Islam, there was unanimous agreement amongst the scholars in denying the crucifixion. Modern commentators such as M. Hayek interpret the verse to say that the crucifixion "seemed thus to them" [i.e. the Jews].

Second coming

Muslims believe that Jesus will return at a time close to the end of the world. One Qur'anic verse alludes to Jesus' future return as follows:

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]

According to Islamic tradition, 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-Masīh ad-Dajjāl, "false messiah") and his followers. Jesus will descend at the point of a white arcade in 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. Those Christians who refuse to believe he shall fight. Jesus will also kill all the pigs, will break the cross, and will destroy the synagogues and churches. Thus, there will be one community, that of Islam.

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 destruction on earth. God, in response to Jesus' prayers, will kill them by sending a type of worm in the napes of their necks. 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).

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.

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 normal men 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. Qur'anic verses also employ the term "kalimatullah" (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; or as recognition of Jesus' status as a messenger of God, speaking on God's behalf.

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, according to Islam, is tantamount to shirk, or the association of partners with God; and thereby a rejection of God's divine oneness (tawhid).

A verse from the Qur'an reads:

“ In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to Allah belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For Allah hath power over all things. ”

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. Islam views Jesus as an ordinary human being 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.

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. 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. 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.

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."