According to widespread Muslim belief, Jesus did not undergo crucifixion; instead, he was elevated by God to the heavens and is anticipated to return to Earth before the Day of Judgment [51]. This belief is explicitly articulated in the Quran (4:157), which unequivocally states, "Jesus was not killed or crucified." Furthermore, the subsequent verse in the Quran (4:158) affirms, "Nay, Allah raised him up unto Himself."
Medieval Islamic scholars, including notable figures like Al Zamakhshari, have elaborated on this perspective, emphasizing that Jesus did not experience death but was rather taken up by God into His presence [52]. This theological stance underscores the foundational belief within Islam regarding Jesus' destiny, challenging the conventional narrative of his crucifixion.
The verse that declares, "but so it was made to appear to them," has been interpreted by many Muslim scholars as implying that someone other than Jesus was made to resemble him and was crucified in his place [53]. Islamic tradition proposes several different individuals as potential substitutes for Jesus, including Judas, the betrayer of Jesus, a sentry or watchman, or even one of Jesus' close associates who had been promised Paradise and willingly offered to die in his stead [54].
However, it is essential to note that the theory suggesting Jesus projected his likeness onto another man who was subsequently crucified is considered heretical by many historians. While this concept seems to have been prevalent among Christians in the Arabian Peninsula [55], it lacks textual support within the Quran itself. Instead, the idea that Jesus was replaced by someone else primarily emerges in Islamic literature, evolving through translations and interpretations by Islamic scholars. For instance, al-Tha'labī contributed to this perspective in his work titled "Lives of the Prophets" [56].
The earliest accounts and narratives concerning Jesus in Islam can be traced back to two significant collections: "Kitab al-Zuhd wa'l Raqa'iq" (The Book of Asceticism and Tender Mercies) by Ibn al-Mubarak and "Kitab al-Zuhd" (The Book of Asceticism) by Ibn Hanbal. Additionally, contributions to the story of Jesus are found in "Qisas al-Anbiya'" (Tales of the Prophets), which continued to appear in Arabic literature until the eighteenth century [57]. These texts offer valuable insights into the evolving narratives surrounding Jesus within the Islamic tradition.
The narrative of Jesus being replaced on the cross first surfaced in non-canonical Gospels. The "Second Treatise of the Great Seth" suggested that it was Simon of Cyrene who was crucified while Jesus watched and laughed. This account also found support from Basilides, a second-century Gnostic Christian religious teacher. Another variation of the story, wherein Jesus was substituted, can be found in the Gnostic "Apocalypse of Peter." This apocalyptic text is available in an Arabic version known as the "Ru'ya Butrus" and was quite popular among early Christians in the 2nd century [58]. It is possible that elements of these Gnostic traditions influenced early Arab Muslims in the development of their stories. Ayoub (1980) argued that the concept of someone else being on the cross instead of Jesus is incongruent with the theological principles of the Quran.
The Quran, in verse 4:157, states, "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." This verse stands as a cornerstone of Islamic belief regarding the crucifixion of Jesus and the mysteries surrounding it.
Hypothesizing that Prophet Isa was indeed the Teacher of Righteousness, would imply that he did not undergo crucifixion; instead, he was coerced by the Wicked Priest to migrate to a remote land where his teachings and declarations could gain recognition and acceptance. Believers in Jesus' crucifixion have been shaped by the narratives presented in the New Testament.
In summary, Islamic belief holds that Jesus was not crucified but was elevated by God, as unequivocally stated in the Quran. Medieval Islamic scholars elaborated on this perspective, suggesting that someone else was made to resemble Jesus and was crucified in his place, although this theory is considered heretical by many historians. The evolving narratives surrounding Jesus in Islamic tradition can be traced through various texts, including non-canonical Gospels and Gnostic traditions, which may have influenced early Arab Muslims. Ultimately, the Quranic verse 4:157 remains a cornerstone of Islamic belief, emphasizing the mysteries surrounding the crucifixion of Jesus.
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51. Philips (1996)
52. Jadeed (1980)
53. Yahya (2003)
54. Jadeed (1980)
55. Jadeed (1980)
56. Lawson (2009)
57. Khalidi (2001)
58. Ehrman (2003)
