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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, a belief purported to be found in the Gospel of Basilides, of which, if it existed, no copies survive.
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 (majority view). 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;-
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 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.
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|Death and Resurrection of Jesus|
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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. Muslims believe 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 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 (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
The ethnocentrism of the explanation in the hadith is striking. (See the Ridda wars [Wars of Apostasy] in Islamic history.) Different interpretations about Jesus following the crucifixion are resolved through murder and apparently mass killing. The "plausibility" of such a process being historical is next to nil. There are ample discussions about docetism and gnosticism in antiquity (docetism includes various beliefs about Jesus only "seeming" to be physical and human), but there is nothing in those discussions about killing the opponents in order to resolve the dispute.
|This article contains too many or too-lengthy quotations for an encyclopedic entry. (March 2008)|
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). However, some Islamic scholars like Sheikh Mohammed al-Ghazali (not Imam al-Ghazali), Javed Ahmad Ghamidi 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:
I said not to them except what You commanded me - to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.
The majority of Muslims translate the 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 consider it as the physical death of Jesus, and hence question the return of Jesus. Geoffrey Parrinder discusses different interpretations of the Qur'anic chapter 19, verse 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 minority of translations or translators translate "to die":
Ibn Babawayh (d.991 CE) in Ikhmal ad Din recounts that Jesus went to a far country. This was adapted by the Ahmadiyya as the basis of their Jesus in India theory This is promoted also by writers such as Holger Kersten (1981) They claim Jesus is buried at the Roza Bal shrine in Srinagar. However the Sunni Muslim authorities at the shrine deny this as heretical and say that it is a Muslim saint buried there. The claims of the theory have been examined in documentaries and generated tourist visits to the site. Scholarly reception has consistently dismissed the theories, such as Norbert Klatt (1988), and labelled speculation by Indologist Günter Grönbold (1985).
David Marshall Lang stated in his 1957 book "The Wisdom of Balahvar" that confusion in diacritical markings in Arabic documents resulted in confusing Kashmir and Kushinara (the place of Buddha's death) with the place of the death of Jesus. Lang has stated that the term Budhasaf (Buddha-to-be) became Yudasaf, Iodasaph, and then Yuzasaf, and resulted in the assertions of Jesus being buried in Srinagar. In 1981 (in Jesus i Kashmir: Historien om en legend) and then in 2011 Per Beskow also stated that confusion about the traditions regarding Gautama Buddha in the Bilawhar wa-Yudasaf legend had resulted in the confused assumption that Jesus was Yuzasaf and was buried in Kashmir.