Islamic view of Jesus' death

Main articles: Historicity of Jesus and Historical Jesus

The issue of the crucifixion and death of Jesus (Isa) is important to Muslims as they believe that Jesus will return before the end of time. Muslims believe Jesus was not crucified, but was raised bodily to heaven by God.

Depending on the interpretation of the following verse, Muslim scholars have abstracted different opinions. Some believe that in the Biblical account, Jesus' crucifixion did not last long enough for him to die, while others opine that God gave someone Jesus' appearance, causing everyone to believe that Jesus was crucified. A third explanation could be that Jesus was nailed to a cross, but as his body 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 crucifixion just did not occur. The basis of all of these beliefs is the following verse in the Qur'an:

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, sura 4 (An-Nisa) ayat 157-158

Most Muslims believe Jesus was raised to heaven alive by God. However, a small minority of Islamic scholars, mainly Ahmadi Muslim scholars, argue that he was indeed rescued and died in Kashmir, India.

Jesus lives

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 Qur’an. 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).

In regard to the interpretation of the minority of Muslims who accept the crucifixion, Mahmoud 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.

Substitution interpretation

Part of a series on the Death and resurrection of Jesus

Passion Last Supper Arrest Trial Before Pilate Flagellation Crown of Thorns Via Dolorosa Crucifixion and Death Burial Resurrection Appearances Ascension

Hypotheses Resurrection Stolen body Swoon Vision

Holy Week Palm Sunday Maundy Thursday Good Friday Easter

Miscellaneous Atonement (substitutionary) Crucifixion eclipse Empty tomb Roza Bal Talpiot Tomb

Other Views Ahmadi Islamic

While most Western Scholars, Jews, and Christians believe Jesus died, most Muslims believe he was raised to Heaven without being put on the cross and God transformed another person to appear exactly like Jesus who was crucified instead of Jesus. Jesus 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 among Muslims. One proposal is that God used one of Jesus' enemies. Judas Iscariot, Jesus' traitor, is most often cited, including by the medieval Gospel of Barnabas. The second proposal is that God asked for someone to volunteer to be crucified instead of Jesus. 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 (there is no indication in the Gospels that he volunteered). Al-Baidawi writes that Jesus told his disciples in advance that whoever volunteered would go to heaven.

The following narration recorded in the Qur'anic exegesis of Ibn Kathir is graded as authentic by orthodox Sunni scholars and provides a plausible explanation for the Qur'anic verse related to the substitution of Jesus:

Ibn Abbas said, "Just before Allah raised Jesus to the Heavens, Jesus went to his disciples, who were twelve inside the house. When he arrived, his hair was dripping with water (as if he had just had a bath) and he said, 'There are those among you who will disbelieve in me twelve times after you had believed in me.' He then asked, 'Who among you will volunteer for his appearance to be transformed into mine, and be killed in my place. Whoever volunteers for that, he will be with me (in Paradise).' One of the youngest ones among them volunteered, but Jesus asked him to sit down. Jesus asked again for a volunteer, and the same young man volunteered and Jesus asked him to sit down again. Then the young man volunteered a third time and Jesus said, 'You will be that man,' and the resemblance of Jesus was cast over that man while Jesus ascended to Heaven from a hole in the roof of the house. When the Jews came looking for Jesus, they found that young man and crucified him. Some of Jesus' followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, the Jacobites, said, 'Allah remained with us as long as He willed and then ascended to Heaven.' Another group, the Nestorians, said, 'The son of Allah was with us as long as he willed and Allah took him to Heaven.' Another group, the Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad."

—Al-Nasa'i, Al-Kubra, 6:489

Jesus died

Yusuf ibn abd al-Barr, an 11th century Maliki jurist, writes that there have been differences of opinion on this issue and Sunnis accept the second coming of Jesus only through individual reports by narrators who are of sound character—a view supported by majority of Muslims (see Jesus' second coming).^{[citation needed]} However, some Islamic scholars like Sheikh Mohammed al-Ghazali (not Imam al-Ghazali), Javed Ahmad Ghamidi, and Amin Ahsan Islahi argue that Jesus was indeed rescued but was given death by God before he was ascended bodily as God never allows His messengers to be dishonored, even their dead bodies.

Thomas McElwain states that the context of the verse is clearly within the discussion of Jewish ridicule of Christians, not in context of whether or not Jesus died. He continues that the text could be interpreted as denying the death of Jesus at the hands of Jews rather than denying his death. He adds, however, "the expressions against the crucifixion are strong, so that to interpret the meaning for Romans rather than Jews to have committed the act is also suspect" and that if this meaning is correct, "it would have been more effective to state that the Romans killed Jesus, rather than to emphasise that the Jews were not in possession of the facts."

According to some translations, Jesus says in the Qur'an:

...and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things.

—Qur'an, sura 5 (Al-Ma'ida) ayah 117

The majority of Muslims translate verb "mutawafik" (متوفيك) "to terminate after a period of time" while others translate it "to die of natural causes". Islamic scholars like Javed Ahmad Ghamidi and Amin Ahsan Islahi consider it as physical death of Jesus, and hence question the return of Jesus. Geoffrey Parrinder discusses different interpretations of the Qur’anic verse 19, chapter 33 and writes in his conclusion that "the cumulative effect of the Qur’anic verse is strongly in favor of a real death". This verse could also refer to the Second Coming of Jesus. According to Muslim tradition, after his Second Coming, Jesus will die.

One should note, the claim that Jesus will die after his Second Coming is in direct opposition to Christian teaching. Christians believe that Jesus will reign supreme over the nations forever and they also view Isa, known as Yeshua or Jesus, as the son of God.

The following translations or translators translate "to die":

• The Quran As It Explains Itself
• Muhammad Asad
• George Sale
• Mohamed Ahmed
• Maulana Muhammad Ali
• Free Minds Muslims, a Qur'an alone translation
• John Medows Rodwell

However, majority of Qur’anic translators including Abdullah Yusuf Ali, Muhammad Habib Shakir and Marmaduke Pickthall, do not translate as "to die".

Ahmadiyya view

Main article: Jesus in Ahmadiyya Islam

Similar to mainstream Islamic views, the Ahmadiyya Movement consider Jesus was a mortal man, but go a step further to describe Jesus as a mortal man who died a natural death in India as opposed to having been raised up alive to Heaven.

Although the view of Jesus having migrated to India had also been researched in the literature of authors independent of and predating the foundation of the movement, the Ahmadiyya Movement are the only religious organization to adopt this view as a characteristic of their faith, independently of earlier authors.

The Jesus in India theory has been promoted and discussed at length by various modern researchers and authors such as Holger Kersten, James Deardoff and Suzzane Olsson as Jesus having migrated and buried in India.The possibility that Jesus lived and died in India has also been publicized in several documentaries and has become increasingly popular. This highly controversial issue has been opposed by various other authors such as Norbert Klatt, and the theory labelled speculation by Indologist and Tibetologist Dr Günter Grönbold.

Esoteric interpretations

See also: Esoteric interpretation of the Qur'an

An alternative, more esoteric interpretation is expounded by both certain Islamic philosophers and some Sufi and Isma'ili commentators so as to unite Islam, Christianity and Judaism into a single religious continuum. 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. Yet the body that was Jesus was sacrificed on the cross, thereby bringing the Old Testament to final fulfillment. Thus Qur’anic 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 – for it is The Holy Spirit.

See also

• Resurrection of Jesus
• Swoon hypothesis

External links

• Jesus in Heaven on Earth An account of Jesus' life and death in Kashmir