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's death in the Quran

Main article: Biblical and Quranic narratives

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 (Quran 4:157-4:158), 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" [to 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:

That they (The Jews) 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.

— Quran 4:157–158

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 Quran 19:33 are interpreted by most Muslims in the future sense (Jesus will die on the day of resurrection):

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.

— Quran 4:159

I only told them what You commanded me: that you shall worship God, my Lord and your Lord. And I was a witness over them while I was among them; but when You took me to Yourself, You became the Watcher over them—You are Witness over everything.

— Quran 5:117

So Peace is upon me the day I was born, and the day I die, and the day I shall be raised alive!.

— Quran 19:33

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.

Historical evidence that supports Christ was not killed or not crucified

mentioned people who denied killing or crucifying Jesus

Some of the Ebionite sect believed that the Messiah was not Jesus of Nazareth, and they believed that the Messiah was united with Jesus of Nazareth, but when he was arrested and taken to the cross, the Messiah left the human Jesus, so Jesus became alone, and God did not want to leave Jesus to die, so he cast his likeness on another human and Jesus was raised to the sky,

Pastor Hanna Girgis Al-Khudari mentioned it in his book ""The History of Christian Thought"" (Arabic) : One of the Gnostic sects that lived in the second century said that Simon of Cyrene was crucified instead of Jesus.

Muslim preacher Forever Al-Sibai said in his book "Thunderbolts sent over Ibn al-Warqa's sloppy responses"

The heresy of not crucifying Christ did not disappear in the context of church history, but rather it continued to rear its head from time to time among Christian circles at the hands of individuals or various groups of advocates of knowledge. In the year 185 AD, a heretical sect of descendants of Theban priests who converted to Christianity claimed that “God forbid that Christ should be crucified, but rather he was raised safely to heaven.” In the year 370 AD, one of the Gnostic-Hermetic sects appeared that denied the crucifixion of Christ and said: “He was not crucified, but rather it seemed to onlookers that they had crucified him.” In the year 520 AD, Severus, Bishop of Syria, fled to Alexandria, where he found a group of philosophers teaching that Christ was not crucified, but rather it appeared to people that they had crucified him. In the year 560 AD, the monk Theodore denied the human nature of Christ and thus denied his crucifixion. In the year 610 AD, Bishop John, son of the ruler of Cyprus, began claiming that Christ was not crucified, but rather it seemed to onlookers that they had crucified him.

Books denying Jesus killed or crucifixion

Main articles: Christology, Diversity in early Christian theology, Gnosticism, and Religion in pre-Islamic Arabia

Payrus of Irenaeus' treatise Against Heresies, which describes early Gnostic beliefs about Jesus' death which predated and influenced Islam.

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:

I was not afflicted at all. Those there punished me, yet I did not die in solid reality but in what appears, in order that I not be put to shame by them [...] For my death which they think happened, (happened) to them in their error and blindness. They nailed their man up to their death. [...] Another, their father, was the one who drank the gall and the vinegar; it was not I. They were hitting me with the reed; another was the one who lifted up the cross on his shoulder, who was Simon. Another was the one on whom they put the crown of thorns. But I was rejoicing in the height over all the riches of the archons and the offspring of their error and their conceit, and I was laughing at their ignorance.

The Gnostic Apocalypse of Peter, likewise, holds the same substitutionist interpretation of Jesus' death:

I saw him (Jesus) seemingly being seized by them. And I said 'What do I see, O Lord? That it is you yourself whom they take, and that you are grasping me? Or who is this one, glad and laughing on the tree? And is it another one whose feet and hands they are striking?' The Savior said to me, 'He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me.' But I, when I had looked, said 'Lord, no one is looking at you. Let us flee this place.' But he said to me, 'I have told you, 'Leave the blind alone!'. And you, see how they do not know what they are saying. For the son of their glory instead of my servant, they have put to shame.' And I saw someone about to approach us resembling him, even him who was laughing on the tree. And he was with a Holy Spirit, and he is the Savior. And there was a great, ineffable light around them, and the multitude of ineffable and invisible angels blessing them. And when I looked at him, the one who gives praise was revealed.

The Gospel of Peter is a docetic Apocryphal Gospel. The British biblical scholar F. F. Bruce, who served as Rylands Professor of Biblical Criticism and Exegesis at the Victoria University of Manchester, wrote in a commentary about this text:

The docetic note in this narrative appears in the statement that Jesus, while being crucified, 'remained silent, as though he felt no pain', and in the account of his death. It carefully avoids saying that he died, preferring to say that he 'was taken up', as though he - or at least his soul or spiritual self - was 'assumed' direct from the cross to the presence of God. Then the cry of dereliction is reproduced in a form which suggests that, at that moment, his divine power left the bodily shell in which it had taken up temporary residence.

And the Jews, having themselves violated the Law, wanted to crucify him, but having arrested him they crucified his shadow. But Christ, it is said, was not crucified, nor did he die; for God took him up to himself because of his love for him. And he [Muhammad] says this, that when Christ went up to heaven God questioned him saying "O Jesus, did you say that 'I am Son of God, and God'?" And Jesus, they say, answered: "Be merciful to me, Lord; you know that I did not say so, nor will I boast that I am your servant; but men who have gone astray wrote that I said this and they said lies concerning me and they have been in error". And although there are included in this scripture many more absurdities worthy of laughter, he insists that this was brought down to him by God.

If the substitutionist interpretation of 4:157 (that Christ was replaced on the cross) is taken as a valid reading of the Qurʾānic text, the question arises of whether this idea is represented in Christian sources. According to Irenaeus' Adversus Haereses, the Egyptian Gnostic Christian Basilides (of the second century) held the view that Christ (the divine nous, intelligence) was not crucified, but was replaced by Simon of Cyrene. However, both Clement of Alexandria and Hippolytus denied that Basilides held this view. But the substitutionist idea in a general form is quite clearly expressed in the Gnostic Nag Hammadi documents Apocalypse of Peter and The Second Treatise of the Great Seth.

Literal interpretation

Earliest reports

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

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 (Quran 3:55; 5:117; 19:33).

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.

Substitution interpretation

See also: Gospel of Basilides, Gospel of Barnabas, Substitution hypothesis, Swoon hypothesis, and Unknown years of Jesus

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:

Jesus went into a house together with seventeen of his companions. The Jew surrounded them but when they burst in God made all the disciples look like Jesus. The pursuers, supposing that they had bewitched them, threatened to kill them all if they did not expose him. Then Jesus asked his companions which of them would purchase paradise for himself thath day. One man volunteered and went out saying that he was Jesus and as God had made him look like Jesus they took him, killed him and crucified him. Thereupon "a semblance was made to them" and they thought that they had killed Jesus. The Christians likewise thought that it was Jesus who had been killed. And God raised Jesus right away.

The second strand is narrated as follows:

The Jews were looking for Jesus. They took hold of Simon, one of the disciples, and they said, "This is one of his companions." And he denied it and said, "I am not one of his disciples." So they left him. Others took hold of him and he likewise denied it. Then he heard the sound of the cock and he wept and it grieved him. 'On the morning of the next day one of his disciples went to the Jew and said, "What will you give me if I lead you to the Messiah?" He accepted their offer of thirty dirhams and led them to him. And a semblance had been made for them before that, and they took him and made certain of him and bound him with a cord and began to lead him and to say to him "You used to bring the dead to life and to drive away Satan and heal the jinn-possessed so why not deliver yourself from this cord?" And they spat on him and cast thorns on him until they brought him to the wood upon which they wanted to crucify him. And God raised Jesus to Himself. And they crucified the semblance which was made to them. And [Jesus] tarried seven [hours]. 'Then his mother, and the woman whom God had freed from jinn-possession when Jesus treated her, came weeping to where the crucified [semblance] was. And Jesus came to them both and said, "Why are you weeping?" They said, "Because of You." He said, "God raised me to Himself and I came to no harm. This [corpse] is something which was "made a semblance to them". Order the disciples to meet me at such and such place." Eleven met him at the place. Jesus missed the one who had sold him. They said, "Because he regretted what he had done he committed suicide by strangling himself." Jesus replied, "If he had turned towards God, God would have turned toward him".

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.'

Ahmed bin Marwan Al-Dinouri version of events

Ahmad ibn Marwan said: Muhammad ibn al-Jahm told us, saying: I heard Al-Farra’ say in his saying: {And they plotted, and Allah plotted, and Allah is the best of planners} He said: Jesus was absent from his maternal aunt for a while, then he came to her, and the head of Goliath arose. The Jew attacked Jesus until they gathered at the door of his house, so they broke the door, and the head of Goliath entered to take Jesus, so God blotted out his eyes from Jesus, then he went out to his companions and said: I did not see him with a drawn sword. They said: You are Jesus, and God cast the likeness of Jesus. So they took him, killed him, and crucified him. Then God Almighty said: {And they did not kill him, nor did they crucify him, but it was made to appear to them.}

Al-Alusi version of events

Al-Alusi quoted Wahb as saying: They captured him and set up a stake to crucify him, so the earth became dark, so God sent the angels, and they came between him and them, so they took a man called: Yehuda, and he was the one who directed them to Jesus, and that is because Jesus gathered the disciples that night, and commanded them, then said: Let them disbelieve in me. One of you, before the rooster crows, would sell me for a small amount of dirhams, so they left and dispersed, and the Jews were looking for him, so one of the disciples came to them and said: What will you do for me if I direct you to him? So they gave him thirty dirhams, so he took it and showed them to him, so God Almighty cast on him the likeness of Jesus, so he entered the house and raised himself, and said: I am the one who directed you to him, but they did not pay attention to his words, and they crucified him while thinking that he was Jesus.

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. 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:

The Qur'an is not here speaking about a man, righteous and wronged though he may be, but about the Word of God who was sent to earth and returned to God. Thus the denial of killing of Jesus is a denial of the power of men to vanquish and destroy the divine Word, which is for ever victorious.

See also

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

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External links

• Ahmad, Khwaja Nazir (2012). "Jesus in Heaven on Earth: Journey of Jesus to Kashmir, his preaching to the Lost Tribes of Israel, and death and burial in Srinagar". www.aaiil.org. London: Lahore Ahmadiyya Movement. Archived from the original on 17 January 2013. Retrieved 4 November 2021.
• Goraya, Azhar Ahmad (2020). "Jesus Christ died a Natural Death". www.alislam.org. Ahmadiyya Muslim Community. Archived from the original on 5 May 2020. Retrieved 4 November 2021.
• Lanier, Gregory R. (May 2016). ""It Was Made to Appear Like that to Them:" Islam's Denial of Jesus' Crucifixion". Reformed Faith & Practice: The Journal of Reformed Theological Seminary. 1 (1). Orlando, Florida: Reformed Theological Seminary: 39-55. Archived from the original on 30 June 2019. Retrieved 4 November 2021.
• Mordillat, Gérard; Prieur, Jérôme (2015). "Jesus and Islam: The Crucifixion According to the Qur'an". www.arte.tv. Strasbourg: Arte. Retrieved 4 November 2021.