Jesus in Islam

Messenger of God ʿĪsā عيسى Jesus
The name Jesus son of Mary written in Islamic calligraphy followed by Peace be upon him
Native name	ישוע Yēšūă‘
Born	c. 7-2 BCE Bethlehem, Palestine
Disappeared	c. 30-33 CE Gethsemane, Jerusalem
Predecessor	Yahya (John the Baptist)
Successor	Muhammad
Parent(s)	Mary

Isa Ibn Maryam (Arabic: عيسى بن مريم‎, translit. ʿĪsā ibn Maryām; English: Jesus, son of Mary), or Jesus, is considered to be the penultimate prophet and messenger of God and al-Masih (the Messiah) in Islam^[1][2]:30 who was sent to guide the Children of Israel (banī isrā'īl) with a new scripture, al-Injīl (the Gospel).^[3] The belief that Jesus is a prophet is required in Islam. This is reflected in the fact that he is clearly a significant figure in the Quran, appearing in 93 ayaat (or verses) with various titles attached, with Moses appearing 136 times and Abraham 69 times.^[4] The Quran states that Jesus was born a 'pure boy' to Mary (Arabic: Maryam) as the result of virginal conception, a miraculous event which occurred by the decree of God the Creator (Arabic: Allah) which follows the belief of the prophetic message in the Old Testament passage Isaiah 7:14 and referenced in the New Testament passages Matthew 1:18-25 and Luke 1:26-38. To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles (such as healing various ailments like blindness, raising the dead to life, casting out demons, etc.) which no other prophet in Islam has ever been credited with, all according to God's will. According to the Quran, Jesus, although appearing to have been crucified, was not killed by crucifixion or by any other means. This view disagrees with the foundation of the Gospel. Instead, the Quran says "God raised him unto Himself", which happens to agree with the Gospel message of Isa ascending into heaven. In the 19th Sura of the Quran (verse 33), Jesus is believed to have said "And peace is on me the day I was born and the day I will die and the day I am raised alive", a similar statement that John the Baptist declared a few verses earlier in the same Sura. Muslim tradition believes this to mean Jesus will experience a natural death with all mankind after returning to earth, being raised to life again on the day of judgment.

Like all prophets in Islam, Jesus is considered a Muslim (i.e., one who submits to the will of God), as he preached that his followers should adopt the "straight path" as commanded by God. Traditionally, Islam teaches the rejection of the Trinitarian Christian view that Jesus was God incarnate or the son of God. The Quran says that Jesus himself never claimed to be the Son of God, and it furthermore indicates that Jesus will deny having ever claimed divinity at the Last Judgment, and God will vindicate him.^[5] Islamic texts forbid the association of partners with God (shirk), emphasizing a strict notion that God is singular, or "one" (tawhīd).

Numerous titles are given to Jesus in the Quran and in Islamic literature, the most common being al-Masīḥ ("the Messiah"). Jesus is also, at times, called "Seal of the Israelite Prophets", because, in general Muslim belief, Jesus was the last prophet sent by God to guide the Children of Israel. Jesus is traditionally understood in Islam to have been a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming; however, according to Muslim scholars this prophecy, in the Chapter Al-Saff verse six, is referring to Ahmad. Some Islamic scholars see this as the controversial mistranslation of Paraclete from Greek to Arabic.

Jesus is unique for being the only prophet in Islam who neither married nor had any children.^[6] Muslims believe that Jesus will return to earth near the Day of Judgment to restore justice and to defeat al-Masih ad-Dajjal ("the false messiah", also known as the Antichrist).^[7][8] Jesus will not return as a new prophet, as Muhammad was the final prophet, but will continue from where he left off at the time of his ascension. He will live for another 40 years before dying a natural death.^[9]

Jesus narrative

Birth

Jesus' lineage, going back to his great-grandfather.

The Quranic account of Jesus begins with a prologue, which describes the birth of his mother, Mary, and her service in the Jerusalem temple, while under the care of the prophet and priest Zechariah, who was to be the father of John the Baptist.^[10] The Quran then goes on to describe the conception of Jesus. Mary, whom the Quran states was chosen by God over the women of all the worlds, conceives Jesus while still a virgin.

It is generally agreed that Jesus spoke Aramaic, the common language of Judea in the first century AD.^[11]

Annunciation

Mary had withdrawn into the Temple, where she was visited by the angel Gabriel (Arabic: Jibrail) who brought the glad tidings of a holy son.^[12] The Quran states that God sent the message through the angel Gabriel to Mary, that God had honoured her among the women of all nations. The angel also told Mary that she would give birth to a pure son, named Isa (Jesus), who would be a great prophet, to whom God would give the Gospel. The angel further told Mary that Jesus would speak in infancy and maturity and be a companion to the most righteous. When this news was given to Mary, she asked the angel how she could conceive and have a child when no man had touched her.^[13] The angel replied: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!"^[14] The Quran, therefore, states that Jesus was created from the act of God's will. The Quran compares this miraculous creation of Jesus with the creation of Adam, where God created Adam by his act of will (kun-fa-yakun, meaning "Be and it is.").^[15] According to the Quran, the same answer was given to the question of Zechariah, when he asked how his wife, Elizabeth, could conceive a baby, as she was very old.^[16]

Birth of Jesus

Virgin Mary nurtured by a palm tree, as described in the Quran.

The Quran narrates the virgin birth of Jesus numerous times.

In Quran, When the angel Gabriel appeared to Mary: 19:16 And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east. 19:17 And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man. 19:18 She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah ." 19:19 He said, "I am only the messenger of your Lord to give you [news of] a pure boy." 19:20 She said, "How can I have a boy while no man has touched me and I have not been unchaste?" 19:21 He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "

The Quran states that Mary was overcome by the pains of childbirth. During her agony and helplessness, God provided a stream of water under her feet from which she could drink. Furthermore, near a palm tree, Mary was told to shake the trunk of the palm tree so that ripe dates would fall down and she could eat and be nourished. Mary cried in pain and held onto the palm tree, at which point a voice came from "beneath her", understood by some to refer to Jesus, who was yet in her womb, which said, "Grieve not! Your Lord has provided a water stream under you; And shake the trunk of the palm tree, it will let fall fresh ripe dates upon you. And eat and drink and calm thy mind." That day, Mary gave birth to her son Jesus in the middle of the desert.

Mary carried baby Jesus back to her people. The Quran goes on to describe that Mary vowed not to speak to anyone that day, as God was to make Jesus, who Muslims believe spoke in the cradle, perform his first miracle. The Quran goes on to narrate that Mary then brought Jesus to the temple, where she was immediately ridiculed by all the temple elders. But Zachariah believed in the virgin birth and supported her. The elders accused Mary of being a loose woman and having touched another man while unmarried. In response, Mary pointed to her son, telling them to talk to him. They were angered at this and thought she was mocking them, by asking them to speak with an infant. It was then that God made the infant Jesus speak from the cradle and he spoke of his prophecy for the first time. He said, which are verses 19:30-33 in the chapter of Mary in the Quran:

He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;
And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;
(He) hath made me kind to my mother, and not overbearing or miserable;
So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!"

— Quran, sura 19 Maryam, ayat 30-33^[7][17]

Mission

The Jordan river, where some Muslim accounts narrate that Jesus met with Yahya ibn Zakariyya (otherwise known as John the Baptist).^[18]

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).

Life

Childhood

The miracle of Jesus speaking in the cradle is not only mentioned in the Quran but also mentioned in the Syriac Infancy Gospel. After this miracle, the Jewish priests felt this child Jesus was dangerous, for they felt that the people would turn their worship to Allah, displacing the existing Jewish tenets. Consequently, they would lose their authority over the people. Therefore, they kept the miracle of Jesus's speech in infancy as a secret and continued to accuse Mary of a great misdeed.

As Jesus grew, the signs of prophethood began to increase. When he was twelve years old, he accompanied his mother to Jerusalem. There he wandered into the temple and joined a crowd listening to the lecture of the Rabbis. The audience were all adults, but he was not afraid to sit with them. After listening intently, he asked questions and expressed his opinion. The learned rabbis were disturbed by the boy's boldness and puzzled by the questions he asked, for they were unable to answer him. They tried to silence him, but he ignored their attempts and continued to express his views. Jesus became so involved in this exchange that he forgot he was expected back home.

In the meantime, his mother went home, thinking that he might have gone back with relatives or friends. When she arrived, she discovered that he was not there, so she returned to the city to look for him. At last she found him in the temple, sitting among the learned, conversing with them. He appeared to be quite at ease, as if he had been doing this all his life. Mary got angry with him for causing her worry. He tried to assure her that all the arguing and debating with the learned had made him forget the time.^[19]

Adulthood

Jesus grew up to manhood. It was the Sabbath, a day of complete rest: no fire could be lit or extinguished nor could females plait their hair. Moses had commanded that Saturday be dedicated to the worship of Allah. However, the wisdom behind the Sabbath and its spirit had gone, and only the latter remained in the Jews' hearts. Also, they thought that Sabbath was kept in heaven, and that the People of Israel had been chosen by Allah only to observe the Sabbath.

According to Islamic historians, the Jews made many things unlawful on Saturday; even self-defense or calling a doctor to save a patient who was in bad condition. This is how their life was branded by such hypocrisy. Although the Pharisees were guardians of the law, they were ready to sell it when their interests were involved so as to obtain personal gains. There was, for example, a rule which prohibited a journey of more than one thousand yards on the Sabbath day. However, the day before, they transferred their food and drink from their homes two thousand yards away and erected a temporary house so that from there, they could travel a further thousand yards on the Sabbath day.

On the Sabbath, Jesus was on his way to the temple. Although it was the Sabbath, he reached out his hand to pick two pieces of fruit to feed a hungry child. This was considered to be a violation of the Sabbath law. He made a fire for the old women to keep themselves warm from the freezing air. Again, another violation. He went to the temple and looked around. There were twenty thousand Jewish priests registered there who earned their living from the temple. The rooms of the temple were full of them.

Jesus observed that the visitors were much fewer than the priests. Yet the temple was full of sheep and doves which were sold to the people to be offered as sacrifices. Every step in the temple cost the visitor money. They worshipped nothing but money. In the temple, the Pharisees and Sadducees acted as if it were a market place, and these two groups always disagreed on everything. Jesus followed the scene with his eyes and observed that the poor people who could not afford the price of the sheep or dove were swept away like flies by the Pharisees and Sadducees. Jesus was astonished. Why did the priests burn a lot of offerings inside the temple, while thousands of poor people were hungry outside it?

On this blessed night, Prophet Yahya (John the Baptist) and Prophet Zakariyah died, killed during the massacre of the innocents. On the same night, a revelation descended upon Jesus. God commanded him to begin his call to the children of Israel. To Jesus, the life of ease was closed, and the struggle for bringing people to worship God was opened.^[19]

Preaching

Like an opposing force, the message of Jesus came to denounce the practices of the Pharisees and to reinforce the Law of Moses. In the face of a materialistic age of luxury and worship of gold, Jesus called his people to a nobler life by word and deed. This exemplary life was the only way out of the wretchedness and diseases of his age. Jesus's call, from the beginning, was marked by its complete uprightness and piety. It appealed to the soul, the inner being, and not be a closed system of rules laid down by society.

Jesus continued inviting the people to worship God. His call was based on the principle that there is no mediation between the Creator and His creatures. However, Jesus was in conflict with the Jews' superficial interpretation of the Torah. He said that he did not come to abrogate the Torah, but to complete it by going to the spirit of its substance to arrive at its essence.

He made the Jews understand that the Ten Commandments have more value than they imagined. For instance, the fifth commandment does not only prohibit physical killing, but all forms of killing; physical, psychological, or spiritual. And the sixth commandment does not prohibit adultery only in the sense of unlawful physical contact between a man and a woman, but also prohibits all forms of unlawful relations or acts that might lead to adultery. The eye commits adultery when it looks at anything with passion.

Jesus was therefore in confrontation with the materialistic people. He told them to desist from hypocrisy, show and false praise. There was no need to hoard wealth in this life. They should not preoccupy themselves with the goods of this passing world; rather they must preoccupy themselves with the affairs of the coming world because it would be everlasting.

Jesus told them that caring for this world is a sin, not fit for pious worshippers. The disbelievers care for it because they do not know a better way. As for the believers, they know that their sustenance is with God, so they trust in Him and scorn this world.

Jesus continued to invite people to worship the only Lord, who is without partner, just as he invited them to purify the heart and soul. His teaching annoyed the priests, for every word of Jesus was a threat to them and their position, exposing their misdeeds.^[19]

Miracles

According to Islamic teaching, Jesus performed at least six miracles; most not bestowed upon other prophets. God says in the Quran:

"And We gave unto Jesus, son of Mary, clear miracles"

— Quran surah 2 (Al-Baqara) ayah 87^[20]

The following is a brief description of the miracles performed by Jesus mentioned in the Quran.

A table laden with food from heaven

In the fifth chapter of the Quran, God narrates how the disciples of Jesus requested him to ask God to send down a table laden with food, and for it to be a special day of commemoration for them in the future.

"When the disciples said: O Jesus, son of Mary! Is your Lord able to send down for us a table spread with food from heaven? He said: Observe your duty to God, if ye are true believers. They said: We desire to eat of it and our hearts be at rest, and that We may know that you have spoken truth to us, and that We may be witnesses thereof. Jesus, son of Mary, said: 'O God, our Lord, send down for us a table laden with food out of heaven, that shall be for us a recurring festival, the first and last of us, and a miracle from You. And provide us our sustenance, for You are the best of providers!"

— Quran surah 5 (Al-Ma'ida) ayah 112-114^[21]

Al-Qurtubi has narrated that the majority of the scholars (without specifying which scholars) believe that the table was actually sent down. He has supported this view saying, "The correct view is that the table did descend."

When the disciples requested such a table, Jesus stood up and weeping to his Lord, prayed, "O Allah, our Lord! Send to us a table from heaven, that it could be for us, the first and last of us, a solemn festival and a sign from You and provide us sustenance, as You are the best Sustainer." Allah accepted his supplication and replied, "I shall send it to you."

A red table between two clouds, one above and one beneath it descended. Whilst the people were staring in wonder upon it, Jesus was praying to his Lord, "O Allah! Make it a source of mercy and not a trial, You are my Lord to whom I ask for a miracle, so You give." The table landed in front of Jesus, who prostrated immediately and so did the disciples with him.

Whilst engaged in prostration, a wonderful aroma assailed their nostrils, from the food, such an aroma they had never experienced before. Jesus then asked, "Who, from amongst you, is the most ardent worshipper of Allah, the most courageous, the nearest to his Lord and the most reliant upon the Sustainer? He is the one who should remove the cover off the table, so that we may eat from it and take the name of our Lord upon it and praise Him upon it." The disciples replied, "You, Jesus, are the most befitting and deserving of this act." Thus Jesus performed ablution, prayed Salah and offered supplication, then sat by the table and removed the cover.

They were all surprised to find that the table was laden with varied provisions as follows: a huge fried fish, without bones, was placed in the center and different types of vegetables were set around it. Salt and vinegar flanked its head and five different kinds of bread were placed at its tail. Upon one bread were placed five pomegranates, dates were upon another, olives upon a third, cheese upon a fourth and eggs graced the last. Saint Peter, the leader of the disciples, asked, "Is this food that of paradise or the food of this world?" Jesus’ reply was, "This is food specially created for you, it is neither from paradise or this world. Allah said to it, "BE," and so it was."

The people asked for yet another sign in addition to the table, so Jesus ordered the fish to become alive which it did. The disciples told Jesus to eat from the food first, but Jesus refused saying, "Those who asked for it should eat from it." But the disciples feared to partake of the food, so Jesus called to the poor and said to them, "Eat from the provision of your lord, upon the invitation of your prophet and praise Allah upon it." The poor people fell upon the food and the disciples joined in, after which Jesus had to fix turns for the people, as they would all gather upon the table and cause congestion. The people ate from the table for 40 days.^[22]

Speaking from the cradle

One of the miracles mentioned in the Quran, is that fact that Jesus, while still in the cradle, spoke out to protect his mother Mary from any accusations people may have placed on her due to having a child without a father. When she was approached about this strange incident after her childbirth, Mary merely pointed to Jesus, and he miraculously spoke, just as God had promised her upon annunciation.

"He shall speak to people while still in the cradle, and in manhood, and he shall be from the righteous."

— Quran surah 3 (Al-Imran) ayah 46^[23]

When Jesus spoke from the cradle, He said to the people:

"I am indeed a slave of God. He has given me the Book and made me a Prophet, and He has made me blessed wherever I may be. And He has enjoined upon me prayers, and to pay the alms, as long as I live and He has made me kind to my mother, and He has not made me insolent, unblessed. And may peace be upon me the day I was born, and the day I die, and on the day I shall be raised to life."

— Quran surah 19 (Maryam) ayah 30-33^[24]

This miracle is not found in the Bible, but it is found in the non-canonical Syriac Infancy Gospel. "He has said that Jesus spoke, and, indeed, when he was lying in his cradle, said to Mary, his mother: "I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world."^[25]

Creating birds from clay

God mentions a miracle given to none other in the Quran but Jesus, one which is quite parallel to how God himself created Adam. This miracle was one which none can argue its greatness. God mentions in the Quran that Jesus says:

"I create for you out of clay the likeness of a bird, then I breathe into it and it becomes a bird with God’s permission."

— Quran surah 3 (Al Imran) ayah 49^[26]

This miracle is not found in the New Testament, but it is found in the non-canonical Infancy Gospel of Thomas; "When this boy, Jesus, was five years old, he was playing at the ford of a rushing stream. He then made soft clay and shaped it into twelve sparrows; Jesus simply clapped his hands and shouted to the sparrows: "Be off, fly away, and remember me, you who are now alive!" And the sparrows took off and flew away noisily."^[27]

Healing the blind and the leper

Similar to the New Testament, The Quran also mentions Jesus to a have healed the blind and the lepers.

"I also heal the blind and the leper."

— Quran surah 3 (Al Imran) ayah 49^[26]

The resurrection of the dead

"...and I bring to life the dead, by the permission of God."

— Quran surah 3 (Al Imran) ayah 49^[26]

This, like the creation of a bird, was a miracle of incomparable nature, one that should have caused the Jews to believe in the prophethood of Jesus without any doubt. Islam agrees with Christianity that Jesus brought people back from the dead. The first three accounts are mentioned in both Islam and the Bible, save the last, which is only mentioned in Islam. The first three whom Jesus brought back to life are the son of a widow of Nain, Jairus's daughter and Lazarus; these three had died during his lifetime. When the Jews saw this, they said: "You only resurrect those who have died recently; perhaps they only fainted." They then asked him to bring back to life Shem; son of Prophet Noah. Shem had been dead for centuries.

When Jesus asked them to show him his grave, the people accompanied him there. Jesus invoked God to bring him back to life and behold, Shem; son of Prophet Noah came out from the grave gray-haired. Jesus asked Shem: "How did you get gray hair, when there was no aging in your time?" Shem answered: "O Prophet of Allah, I thought that the Day of Resurrection had come; from the fear of that day, my hair turned gray."^[19]

The knowledge of all things

Jesus was given the miracle of having the knowledge of all things, just like God, who in Islam is described as "the all hearing, the all knowing." One example is Jesus could answer any and every question anyone asked him. Another example is Jesus knew what people had just eaten, as well as what they stored up in their houses.

"I inform you too of what things you eat, and what you store up in your houses. Surely in that is a sign for you, if you are believers."

— Quran surah 3 (Al Imran) ayah 49^[26]

Tabari relates on the authority of Ibn Ishaq that when Jesus was about nine or ten years old, his mother Mary would send him to a Jewish religious school. But whenever the teacher tried to teach him anything, he found that Jesus already knew it. The teacher exclaimed, "Do you not marvel at the son of this widow? Every time I teach him anything, I find that he knows it far better than I do!" Tabari further relates on the authority of Ismail al-Suddi that "when Jesus was in his youth, his mother committed him [to the priests] to study the Torah. While Jesus played with the youths of his village, he used to tell them what their parents were doing." Sa'id ibn Jubayr, according to Tabari, is said to have reported that Jesus would say to one of his fellow playmates in the religious school, "Your parents have kept such and such food for you, would you give me some of it?" Jesus would usually tell his fellow pupils in the religious school what their parents ate and what they have kept for them when they return home. He used to say to one boy, "Go home, for your parents have kept for you such and such food and they are now eating such and such food."

As parents became annoyed by this, they forbade their children to play with Jesus, saying, "Do not play with that magician." As a result, Jesus had no friends to play with and became lonely. Finally, the parents gathered all the children in a house away from Jesus. When Jesus came looking for them, the parents told Jesus that the children were not there. Jesus asked, "Then who is in this house?" The parents replied, "Swine!" (referring to Jesus). Jesus then said, "OK. Let there be swine in this house!" When the parents opened the door to the room where the children were, they found all their children had turned to swine, just as Jesus said.^[28]

Tabari cites the Qu'ran in support of this story:

"Those of the children of Israel who have rejected faith were cursed by the tongue of David and Jesus, son of Mary, this because of their rebellion and the acts of transgression which they had committed."

— Quran surah 5 (Al-Ma'ida) ayah 78^[29]

Other events

Turning water into wine and food

Similar to the New Testament, Tabari once related a story of Jesus's encounter with a certain King in the region. The identity of the King is unknown but could possibly be Philip the Tetrarch. The Bible simply refers to the story as "the royal official's son." With regard to the reason which led Jesus to seek the support of the disciples, Tabari relates the following tale on the authority of As-Suddi:

When Jesus proclaimed himself to be a messenger from God to the children of Israel, they shunned him and drove him out. He thus departed with his mother, wandering aimlessly in the land. They came upon a man in a town who received them hospitably. That town was ruled by a tyrannical king who oppressed his subjects. The host came home one day visibly sad. Mary asked his wife, "What ails your husband? I see that he is sad.” The woman then answered, "Do not ask.” Mary insisted, "Tell me, for perhaps God might relieve his sorrow." The woman said, "We have a king who demands that every man should feed him and his army for one day every year and provide them with wine to drink. He punishes any one who does not comply with this command. Our turn to provide the king and his army with food and drink has come, and we have not the means to do so." Mary reassured the woman. "Tell him not to worry. I shall ask my son to pray for him, and he will be spared this hardship."

When Mary spoke to Jesus concerning this matter, he answered, "Mother, if I do this, there would be evil in it.” She said, "You must do it, for the man has treated us kindly and generously.” Jesus consented, saying, "Tell him that when the time comes, he should fill his large cooking pots and wine vessels with water and let me know." When the man filled the pots and vessels with water, Jesus prayed, and the water in the pots turned into meat with thick broth and bread, and the water in the vessels turned into wine, the like of which was never seen before.

Noting the good quality of the wine, the king asked the man, "Where is this wine from?" The man answered, "From such and such a vineyard.” The king insisted, "My wine also comes from that vineyard, and it is not like this." Finally the man told the king the truth. The king had a son whom he loved exceedingly and wished to make his successor, but the youth had died a few days previously. The king thus said, "A man who could by his prayers turn water into wine, his prayers to revive my son would surely be answered." The king thus asked Jesus to pray that God revive his son. Jesus, however, warned the king, "Desist, for if he lives there will be evil.” But the king insisted, and finally Jesus consented. But he demanded, "If I raise him for you, would you let me and my mother go wherever we wish?” The king agreed, and Jesus prayed and God brought the youth back to life. But when the town’s people saw this, they took up arms saying, "This man has devoured our wealth, and now that his end is near, he wants to set his son over us in order that he might devour our wealth as his father did before him.” Thus fighting broke out among them.^[30]

Story of the Jew

Jesus and his mother left the town and were followed by a Jew. The Jew had with him two loaves of bread, and Jesus had only one. Jesus said to the Jew, "Shall we share our food?" The Jew agreed, but when he saw that Jesus had only one loaf, he regretted his decision. When they went to sleep, the Jew began stealthily to eat one of his two loaves. Jesus saw him and asked, "What are you doing?" "Nothing," the man answered.

In the morning Jesus said, "Bring your food.” As the man brought only one loaf, Jesus asked, "Where is the other loaf?” The man answered, "I had only one." Jesus said nothing, and they all set out together. On their way they passed by a shepherd. Jesus called out to him, "Give us one of your sheep to eat.” The shepherd agreed, and the Jew went and brought a sheep. After slaughtering the sheep and roasting it, Jesus said to the man, "Eat, but do not break a bone." When they had all eaten, Jesus gathered the bones, cast them into the skin, and, striking the skin with his staff, said, "Rise by God’s permission!” Immediately the sheep stood up bleating. Jesus then said to the shepherd, "O shepherd, take back your sheep! " The shepherd asked, "Who are you?” "I am Jesus son of Mary,” replied Jesus. The shepherd said, "You are the magician!" He then ran away from him. Jesus questioned the Jew, "By Him who revived this sheep, how many loaves did you have?" The Jew swore that he had only one.

They then passed by a man tending cattle. Jesus asked the man for a calf, and the man gave it to them. After eating the meat, Jesus again cast the bones into the skin of the calf, and, striking the skin with his staff, ordered the calf to rise by God's leave. He returned the calf to its owner, and again asked the Jew, "By Him who revived the sheep after we had eaten it, and revived this calf after we had eaten it, how many loaves did you have?" The Jew again swore that he had only one loaf.

They then came to a town on a hill. Jesus settled in the lower quarter of the town and the Jew in the upper quarter. Thinking that he now was like Jesus able to heal the sick and raise the dead, the Jew took his staff and wandered in the streets of the town calling out, "Who needs a physician!" The people took him to the king of the town who suffered from a serious illness which no physician could cure. Anyone who tried to heal the king and failed was ordered to be crucified. The Jew said to the people, "Take me to the king and I will cure him, and if he is dead, I shall bring him back to life.” He went to the sick king, and taking him by the foot, began to beat him with his staff until he died. As he continued to beat the dead corpse, he exclaimed, "Rise by God's leave." He was finally taken away to be crucified. When Jesus learnt of this, he came and said to the people, "If I revive your king would you let my friend go?” They agreed, and God raised the dead king in answer to the prayers of Jesus. As the Jew was brought down from the cross, he said to Jesus, "I am more indebted to you than anyone in the world. By God, I shall never leave you!" Jesus again asked the Jew, "I entreat you by Him who revived the sheep and the calf after we had eaten them, who revived this man after he had died, and brought you down from the wood after you had been hoisted up on it to be crucified, how many loaves did you have?” The man again swore that he had had no more than one.

They went on their way until they passed by a treasure which was dug up by wild beasts. The Jew asked, "To whom should this wealth belong?” Jesus answered, "Let it be, for there are people who will perish because of it." The man, however, coveted the wealth, but did not wish to disobey Jesus. Soon after, four men came upon the treasure and decided to divide it among themselves. They agreed that two of them should go to the town to buy food and pack animals to carry the treasure, while the other two remained to guard it. After the two men had bought food and drink and beasts of burden, one said to his companion, "Shall we put poison in the food of our two companions so that the treasure would be ours alone?” His friend agreed. In the meantime, the two other men conspired to kill their friends and divide the wealth between them. When the first pair returned with the food and animals, the other pair jumped up and killed them. They then ate the poisoned food and died. Seeing this, Jesus said to the Jew, "Bring the treasure out now that we may divide it." Jesus divided the treasure into three portions. But the Jew protested, "Oh Jesus, fear God and do not wrong me, for there is no one here except you and I. Why have you divided it into three portions?” Jesus answered, "One third is for you, one for me, and one for the owner of the loaf." The Jew said, "If I tell you who the owner of this loaf was, would you give me this wealth?" Jesus agreed and the Jew confessed, ”It is I.” Jesus said, "Take my share, your share, and the share of the owner of the loaf, for it shall be your only portion in this world and the next.” Thus no sooner had the man taken the treasure and turned to go, but that the earth opened up and swallowed him.^[31]

Prediction of Muhammad

On two different occasions Jesus stated to the people that there will be another Prophet after him. The Gospel of Barnabas, which is generally agreed to correspond with the one found in the two known manuscripts is reported to be contained in Morisco manuscript BNM MS 9653 in Madrid, claims that Jesus predicted the advent of Muhammad. This was written about 1634 by Ibrahim al-Taybili in Tunisia.^[32] While describing how the Bible predicts Muhammad, he speaks of the "Gospel of Saint Barnabas where one can find the light" ("y así mismo en Evangelio de San Bernabé, donde se hallará la luz"). The first published account of the Gospel was in 1717, when a brief reference to the Spanish text is found in De religione Mohamedica by Adriaan Reland;^[33] and then in 1718, a much more detailed description of the Italian text by the Irish deist John Toland.^[34] The message in this writing is believed to conform with the Qur'an which mentions:

And remember, Jesus, the son of Mary, said: O Children of Israel! I am the apostle of God (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!

— Sura 61:6

(Ahmad is an Arabic name from the same triconsonantal root Ḥ-M-D = [ح - م - د].)

In the Gospel of Barnabas, Jesus mentioned Muhammad by name, as in the following quote:

Jesus answered: "The name of the Messiah is admirable, for God himself gave him the name when he had created his soul, and placed it in a celestial splendor. God said: "Wait Muhammad; for thy sake I will to create paradise, the world, and a great multitude of creatures, whereof I make thee a present, insomuch that whoso bless thee shall be blessed, and whoso shall curse thee shall be accursed. When I shall send thee into the world I shall send thee as my messenger of salvation, and thy word shall be true, insomuch that heaven and earth shall fail, but thy faith shall never fail. Muhammad is his blessed name." Then the crowd lifted up their voices, saying: "O God, send us thy messenger: O Admirable One, come quickly for the salvation of the world!"

— Barnabas 97:9–10

Received scripture

Muslims believe that God revealed to Jesus a new scripture, al-Injīl (the Gospel), while also declaring the truth of the previous revelations: al-Tawrat (the Torah) and al-Zabur (the Psalms). The Quran speaks favorably of al-Injīl, which it describes as a scripture that fills the hearts of its followers with meekness and piety. The Quran says that the original biblical message has been distorted or corrupted (tahrif) over time. In chapter 3, verse 3, and chapter 5, verses 46-47, of the Quran, the revelation of al-Injil is mentioned:

It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).

— Quran, sura 3 (Al-i-Imran) ayah 3^[35]

And in their footsteps We sent Isa the son of Maryam, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.
Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel.

— Quran sura 5, (Al-Ma'ida), ayat 46-47^[36]

Disciples

The Quran states that Jesus was aided by a group of disciples who believed in His message. While not naming the disciples, the Quran does give a few instances of Jesus preaching the message to them. According to Christianity, the names of the twelve disciples were Peter, Andrew, James, John, Philip, Bartholomew, Thomas, Matthew, James, Jude, Simon and Judas.

The Quran mentions in chapter 3, verses 52-53, that the disciples submitted to the faith of Islam:

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.
Our Lord! we believe in what Thou hast revealed, and we follow the Messenger; then write us down among those who bear witness."

— Quran Surah Al-Imran 52-53^[37]

The longest narrative involving Jesus' disciples is when they request a laden table to be sent from Heaven, for further proof that Jesus is preaching the true message:

Behold! the disciples, said: "O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?" Said Jesus: "Fear Allah, if ye have faith."
They said: "We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle."
Said Jesus the son of Mary: "O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us—for the first and the last of us—a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs)."
Allah said: "I will send it down unto you: But if any of you after that resisteth faith, I will punish him with a penalty such as I have not inflicted on any one among all the peoples."

— Quran Surah Al-Ma'ida 112-115^[38]

Ascension

Islamic texts categorically deny the idea of crucifixion or death attributed to Jesus by the New Testament.^[7][39] The Quran states that people (i.e., the Jews and Romans) sought to kill Jesus, but they did not crucify nor kill him, although "this was made to appear to them". Muslims believe that Jesus was not crucified but instead, he was raised up by God unto the heavens. This "raising" is often understood to mean through spiritual ascension.^[40]

And they said we have killed the Messiah Jesus son of Mary, the Messenger of God. They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him. On the contrary, God raised him unto himself. God is almighty and wise.

— Quran surah 4 (An-Nisa النساء) ayah 157-158^[41]

Discussing the interpretation of those scholars who deny the crucifixion, the Encyclopaedia of Islam writes:

The denial, furthermore, is in perfect agreement with the logic of the Quran. The Biblical stories reproduced 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).

Substitution interpretation

While most western scholars,^[42] Jews,^[43][44] and Christians believe Jesus died, Muslims believe 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. Irenaeuus' description of the heresy of Basilides, Book I, ch. XXIV, 4^[45]) Matthew 27:32 Mark 15:21 Luke 23:26. Jesus ascended bodily to Heaven, there to remain until his Second Coming in the End Days.

Second coming

According to Islamic tradition which describes this graphically, Jesus' descent will be in the midst of wars fought by al-Mahdi (lit. "the rightly guided one"), known in Islamic eschatology as the redeemer of Islam, against al-Masīh ad-Dajjāl (the Antichrist "False messiah") and his followers.^[46] Jesus will descend at the point of a white arcade, east of Damascus, dressed in yellow robes—his head anointed. He will say prayer behind al-Mahdi then join him in his war against the Dajjal. Jesus, considered as a Muslim, will abide by the Islamic teachings. Eventually, Jesus will slay the Antichrist, and then everyone who is one of 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.^[47][48]

Sahih al-Bukhari, Volume 3, Book 43: Kitab-ul-`Ilm (Book of Knowledge), Hâdith Number 656:

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)."

— Narrated by Abu Huraira^[49]

After the death of al-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.^[46] 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 Sunni caliphs (Rashidun)) respectively.^[7]

In Islamic thought

Jesus and Mary in old Persian miniature.

Jesus is described by various means in the Quran. The most common reference to Jesus occurs in the form of "Ibn Maryam" (son of Mary), sometimes preceded with another title. Jesus is also recognized 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 Quran in reference to Jesus.^[7]

Another title frequently mentioned is al-Masīḥ, which translates to "the Messiah". This does not correspond to the Christian concepts of Messiah, being closer to those of Judaism. Islam traditionally 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 Quran 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.^[7] Quranic verses also employ the term "kalimat Allah" (meaning the "word of God") as a descriptive term for Jesus, which is interpreted as a reference to the creating Word of God, uttered at the moment of Jesus' conception;^[50] or as recognition of Jesus' status as a messenger of God, speaking on God's behalf.^[7]

Isa is also called the Spirit of Allah (Ruh-Allah). Some Muslim scholars hold the view that (Spirit) refers to Sayyidna Jibra’il, but some say that it refers to Sayyidna; ‘Isa himself. Allah Ta‘ala had placed before Sayyidah Maryam the likeness of the son to be born to her. But the former version is more appropriate and is confirmed by the statement that follows.^[51] Ruh-Ullah - Spirit of God: a special title given by Prophet Muhammad (S. A.) to Jesus (A. A.).^[52]

Theology

Islamic texts regard Jesus as a human being and a righteous messenger of God. Islam rejects the idea of him being God or the begotten Son of God. According to Islamic scriptures, the belief that Jesus is God or Son of God is shirk, or the association of partners with God, and thereby a rejection of God's divine oneness (tawhid) and the sole unpardonable sin.^[53] All other sins may be forgiven through true repentance: shirk speaks of associating partners with God after having received the Divine Guidance, as it is said in the Quran and Hadith that when one submits to God (i.e. embraces Islam), their "accounts" (of sins and righteous deeds used to determine the standing of a person on the Last Day) are numbered from that moment. A verse from the Quran reads:

They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, "Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?" And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent."

— Quran sura 5 (Al-Ma'ida), ayah17^[54][55]

The Christian doctrine of the Trinity is traditionally rejected by most adherents to Islam. Such notions of the divinity of Jesus, Muslims state, is believed to be the result of human interpolations of God's revelation. Islam traditionally views Jesus as a human like all other prophets before him, 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 by the definition of the term (i.e., one who submits to God's will), as were all other prophets in Islam.^[56]

An alternative, more esoteric interpretation is expounded by Messianic Muslims^[57] in the Sufi and Isma'ili traditions so as to unite Islam, Christianity and Judaism into a single religious continuum.^[58] Other Messianic Muslims hold a similar theological view regarding Jesus, without attempting to unite the religions.^[59][60][61] Making use of the New Testament's distinguishing between Jesus, Son of Man - being the physical human Jesus – and Christ, Son of God - being The Holy Spirit of God residing in the body of Jesus – The Holy Spirit, being immortal and immaterial, is not subject to crucifixion, for it can never die, nor can it be touched by the earthly nails of the crucifixion, for it is a being of pure spirit. Thus while the spirit of Christ avoided crucifixion by ascending unto God, the body that was Jesus was sacrificed on the cross, thereby bringing the Old Testament to final fulfillment. Thus Quranic passages on the death of Jesus affirm that while the Pharisees intended to destroy The Son of God completely, they, in fact, succeeded only in killing The Son of Man, being his nasut (material being). Meanwhile, The Son of God, being his lahut (spiritual being) remained alive and undying – because it is The Holy Spirit.^[62]

Precursor to Muhammad

The tree shown right depicts lineage. 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 Quran wherein Jesus speaks of a messenger to appear after him named Ahmad.^[63] 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.^[64]

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 replaced by Christians with parakletos.^[7][65] Islamic scholars debate whether this traditional understanding is supported by the text of the Quran. Responding to Ibn Ishaq's biography of Muhammad, the Sirat Rasul Allah, Islamic scholar Alfred Guillaume wrote:

Coming back to the term "Ahmad", Muslims have suggested that Ahmad is the translation of periklutos, celebrated or the Praised One, which is a corruption of parakletos, the Paraclete of John XIV, XV and XVI.^[66]

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".^[7]

Common ground with Christianity

Isa is the son of a virgin named Maryam (“Mary” in English), who is a role model for faithful women.^[67] Isa is a prophet filled with the Holy Spirit (surat 2 Al-Baqarah, 87) and the messiah in both religions (but the Christians add that besides having a human nature, he would be God too, which the Quran clearly denies). Isa is the “word of truth” (surat 19 Maryam, 34). Isa, through God’s power and will, cures the blind and the leper, raises the dead to life and knows what you eat and what you store in your houses (surat 3 'Ali `Imran, 49). And Isa will come back at the end of times to help destroy the Masih ad-Dajjal or false messiah (Hadith 46.31).

Appearance

Based upon several Hadith narrations of Muhammad, Jesus can be physically described thus (with any differences in Jesus’ physical description being due to Muhammad describing him when seeing him at different occasions, such as during his ascension to Heaven, or when describing Jesus during Jesus' second coming):^[68]

• A well-built man of medium/moderate/average height and stature with a broad chest.
• Straight, lank, slightly curly, long hair that fell between his shoulders.
• A moderate, fair complexion of red or finest brown.

"I was shown the Prophets in front of me, and Moosaa resembles the men of the tribe of Shanu’ah, and I saw ‘Eesaa (Jesus), son of Maryam (Mary), may Allaah exalt his mention, and the person who resembles him most is 'Urwa ibn Mas'ud al-Thaqafi, and I saw Ibraaheem and the person who resembles him most is your companion (referring to himself) and I saw Jibreel (the angel Gabriel), and the person who resembles him most is Dihyah."^[69]

Ahmadiyya view

Similar to mainstream Islamic views, the Ahmadiyya Movement consider Jesus was a prophet and a mortal man, but go a step further to describe Jesus, who was indeed raised on cross and remained on the cross for the sixth hour until darkness and thunderstorm accompanied. Jesus was dismounted from the cross in an unconscious/alive condition. He was treated for 3 days and nights by saint physician Necdemus in a cave like tomb (especially built for Joseph of Armetia). Thereafter, prophet Jesus recuperated from his wounds, met his trusted disciples/apostles on the mount of olives and soon left Judea towards the sea of Galilee on his way to Damascus. After his dramatic escape from crucifixion, prophet Jesus traveled to the eastern lands in search of the 10 lost tribes of Israel. He never overstayed for an extended/longer period as he traversed through Syria, Babylonia and Persia. Finally, he died a natural death in Kashmir, India as opposed to having been raised up alive to Heaven. Hence, there is no question of his physical return to earth in the End Days. Prophecies about his second coming are taken metaphorically to express the coming of a person in the likeness of Jesus which Ahmadis believe have been fulfilled with the advent of Mirza Ghulam Ahmad, the founder of the movement.

Although the view of Jesus having journeyed to India before crucifixion had also been researched in the literature of authors independent of and predating the foundation of the movement,^[70] Ghulam Ahmad was the first to propose a post-crucifixion journey and the Ahmadiyya Movement are the only religious organization to adopt this view as a characteristic of their faith, independently of earlier authors.

See also

• Biblical and Quranic narratives
• Christianity and Islam
• End time
• Jesuism
• Legends and the Quran
• Mormonism and Islam
• Peace in Islamic philosophy
• Sacrifice in Islam
• Saint Mary (film)
• Qisas Al-Anbiya
• The Messiah (Iranian film)

Notes

1. Glassé, Cyril (2001). The new encyclopedia of Islam, with introduction by Huston Smith (Édition révisée. ed.). Walnut Creek, CA: AltaMira Press. p. 239. ISBN 9780759101906.
2. Parrinder, Geoffrey (1996). Jesus in the Quran. Oxford Oneworld. ISBN 1851680942.
3. The Oxford Dictionary of Islam, p.158
4. Gregory A. Barker and Stephen E. Gregg, "Jesus Beyond Christianity: The Classic Texts (Oxford: Oxford University Press, 2010), p. 84.
5. Quran, 5th Surah, vs. 116.
6. http://www.islamhelpline.net/node/4519
7. "Isa", Encyclopedia of Islam
8. Encyclopedia of the Quran, Jesus
9. http://www.myreligionislam.com/detail.asp?Aid=5859
10. Quran 3:33–37
11. Allen C. Myers, ed. (1987). "Aramaic". The Eerdmans Bible Dictionary. Grand Rapids, MI: William B. Eerdmans. p. 72. ISBN 0-8028-2402-1. It is generally agreed that Aramaic was the common language of Palestine in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)
12. Quran 3:45
13. Quran 3:43
14. Quran 3:47
15. Quran 3:59
16. Quran 19:8–9
17. Quran 19:30–33
18. "Yahya b. Zakariyya", Encyclopedia of Islam.
19. http://www.islamawareness.net/Prophets/isa.html
20. Quran 2:87–158
21. Quran 5:112-114–158
22. http://www.inter-islam.org/Biographies/Hazisa103.html
23. Quran 3:46–158
24. Quran 19:30-33–158
25. http://wesley.nnu.edu/biblical_studies/noncanon/gospels/infarab.htm].
26. Quran 3:49–158
27. http://gnosis.org/library/inftoma.htm
28. https://books.google.co.uk/books?id=XCZaP4JLeKkC&pg=PA145&lpg=PA145&dq=jesus+brings+back+to+life+shem&source=bl&ots=IwcraM379Q&sig=EkeoHO8UMq1ET6zZwmr-xsQV1Gw&hl=en&sa=X&ved=0CCMQ6AEwAGoVChMI7vi548rxyAIVxdkaCh1h8QJm#v=onepage&q=jesus%20brings%20back%20to%20life%20shem&f=false
29. Quran 5:78–158
30. https://books.google.co.uk/books?id=LyyMBoU7qv8C&printsec=frontcover&source=gbs_ge_summary_r&hl=en&output=reader&pg=GBS.PA155
31. https://books.google.co.uk/books?id=LyyMBoU7qv8C&printsec=frontcover&source=gbs_ge_summary_r&hl=en&output=reader&pg=GBS.PA158
32. Wiegers, G.A. (April–June 1995). "Muhammad as the Messiah: A comparison of the polemical works of Juan Alonso with the Gospel of Barnabas". Biblitheca Orientalis LII (3/4): 274.
33. Fremaux, Michel; Cirillo, Luigi (1999). Évangile de Barnabé 2nd Edn revised. Beauchesne. p. 14. ISBN 9782701013893.
34. Ragg, L & L (1907). The Gospel of Barnabas. Oxford. lxv–lxxi. ISBN 1-881316-15-7.
35. Quran 3:3
36. Quran 5:46–47
37. Quran 3:52–53
38. Quran 5:112–115
39. For instance; Matthew chapter 27, Mark chapter 15, Luke chapter 23, and John chapter 19
40. Resurrection or Ascension of Jesus
41. Quran 4:157–158
42. Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN 0-06-061662-8. "That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus...agree with the Christian accounts on at least that basic fact."
43. Josephus Antiquities 18.3.3
44. Sanhedrin 43a.
45. "Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all." Church Fathers – Against Heresies, I_24 (St. Irenaeus) – New Advent
46. Sonn (2004) p. 209
47. Sahih Muslim, 41:7023
48. Sahih Muslim (in Arabic). p. 193, part2.
49. Sahih al-Bukhari, 3:43:656
50. "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!", Quran 3:47, cf. Encyclopedia of Islam
51. Mufti Shafi Uthmani, Maariful Quran, Q. 19:16-21, Volume 6, p. 34.
52. M. A. Qazi, Concise Dictionary of Islamic Terms [Kazi Publications, Chicago IL, 1979], p. 57.
53. See:
    • Esposito (2002) p. 32, 74;
    • Fasching, deChant (2001) p. 241
    • Markham and Ruparell (2001) p. 348
54. Quran 5:17
55. cf. Esposito (2002) p. 32
56. See:
    • Khalidi (2001) p. 75;
    • Fasching, deChant (2001) p. 241
57. Travis, John (2000). "Messian Muslim Followers of Isa" (PDF). International Journal of Frontier Missions 17:1 (Spring): 54. Retrieved Spring 2000. Check date values in: |access-date= (help)
58. Cumming, Joseph. "Muslim Followers of Jesus?". ChristianityToday. Retrieved 20 November 2009.
59. Touchstone Archives: Can Jesus Save Islam?
60. Carl Medearis: Muslims Who Follow Jesus
61. Why Evangelicals Should Be Thankful for Muslim In... | Christianity Today
62. Encyclopedia of Islam, Jesus article. cf. L. Massignon, Le Christ dans les Évangiles selon Ghazali, in REI , 1932, 523-36, who cites texts of the Rasa'il Ikhwan al-Safa, a passage of Abu Hatim al-Razi (about 934), and another of the Isma'ili da'i Mu'ayyad fid-din al-Shirazi (1077).
63. "And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the messenger 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!" ", Quran 61:6
64. "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever—
    the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.", John 14:16–17
65. Watt (1991) pp. 33–34
66. Liddell and Scott`s celebrated Greek-English Lexicon gives this definition for periklutos: "heard of all round, famous, renowned, Latin inclytus: of things, excellent, noble, glorious". Rev. James M. Whiton, ed. A Lexicon abridged from Liddell and Scott`s Greek-English Lexicon. New York: American Book Company, N.D. c.1940s, p.549. Periklutos occurs in The Iliad and The Odyssey, and Hesiod`s Theogony.
67. Anas reports that the Messenger of Allah (peace and blessings be upon him), said: “The best women of mankind are four: Mariam daughter of 'Imran, Assiya wife of Pharaoh, Khadijah daughter of Khuwailid, and Fatima the daughter of the Messenger of Allah.” [Bukhari and Muslim]
68. Sahih al-Bukhari, 4:54:462, 4:55:607–608, 4:55:647–650, 4:55:649–650, Sahih Muslim, 1:316, 1:321, 1:325, 1:328, 41:7023
69. Urwah Ibn Masood resembles Eesaa Jesus, the most - Islam web - English
70. The Life of Saint Issa (Nicolas Notovitch

References

• Anawati, G. C. "`Īsā Alleh Islam". 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 Quran and Its Interpreters. State University of New York Press US. ISBN 0-7914-0993-7.
• 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 0-631-20125-4.
• Khalidi, T. (2001). The Muslim Jesus: Sayings and Stories in Islamic Literature. Harvard University Press. ISBN 0-674-00477-9.
• Markham, I. S.; Ruparell, T. (2001). Encountering Religion: An Introduction to the Religions of the World. Blackwell Publishing. ISBN 0-631-20674-4.
• 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.
• Saritoprak, Zeki (2014). Islam's Jesus. Gainesville: University Press of Florida. ISBN 9780813049403. Retrieved May 13, 2014.
• Slade, Darren M. (January 2014). "ARABIA HAERESIUM FERAX (ARABIA BEARER OF HERESIES): Schismatic Christianity’s Potential Influence on Muhammad and the Qur’an" (PDF). American Theological Inquiry 7 (1): 43–53.
• Sonn, Tamarra (2004). A Brief History of Islam. Blackwell Publishing. ISBN 1-4051-2174-2.
• Watt, W. M. (1991). Muslim-Christian Encounters: Perceptions and Misperceptions. Routledge. ISBN 0-415-05410-9.
• Wherry, E. M.; Sale, G. (2000). A Comprehensive Commentary on the Qurán: Comprising Sale's Translation and Preliminary Discourse (vol. II). Routledge. ISBN 0-415-23188-4.
• Tarif Khalidi (2003). The Muslim Jesus: Sayings and Stories in Islamic Literature. Harvard University Press. ISBN 0-674-01115-5.
• 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

Further reading

Lawson, Todd (2009). The Crucifixion and the Qur'an: A Study in the History of Muslim Thought. Oxford: Oneworld Publications. ISBN 1851686363. Retrieved July 28, 2012.

Slade, Darren M. (January 2014). "ARABIA HAERESIUM FERAX (ARABIA BEARER OF HERESIES): Schismatic Christianity’s Potential Influence on Muhammad and the Qur’an" (PDF). American Theological Inquiry 7 (1): 43–53.

External links

• Jesus The Muslim Prophet (complete book online) Dr Louay Fatoohi
• Jesus: A Summary of the Points About Which Islam and Christianity Agree and Disagree Dr. Alan Godlas, University of Georgia.
• Jesus, Son of Mary—A Messenger of Allah
• The Truth About Jesus—by Maneh Al-Johani
• The Virginal Conception of Jesus in the Quran
• Did Jesus Predict Muhammad's Coming?
• Jesus is Muslim