Английская Википедия:Islamic views on Jesus's death

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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,[1][2][3][4][5] but like Christians they believe that Jesus ascended to heaven and he will, according to Islamic literary sources,[6][7][8]Шаблон:Rp return before the end of time.[1][3][4][5][6][8]Шаблон:Rp The various sects of Islam have different views regarding this topic;[3][4][9]Шаблон:Rp traditionally, mainstream Muslims believe that Jesus was not crucified but was bodily raised up to heaven by God,[2][3][4][5][8]Шаблон:Rp[10]Шаблон:Rp while Ahmadi Muslims reject this belief[3][6][7][9]Шаблон:Rp and instead contend that Jesus survived the crucifixion,[6][7][9]Шаблон:Rp[11]Шаблон:Rp was taken off the cross alive and continued to preach in India until his natural death.[6][7][9]Шаблон:Rp

Jesus's death in the Quran

Шаблон:Main Шаблон:Further 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 (Шаблон:Cite Quran-Шаблон:Cite Quran), Islamic scholars and commentators of the Quran have abstracted different opinions and conflicting conclusions regarding the death of Jesus.[3][4][6][9]Шаблон:Rp 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:[12]

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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,[4][13] because Jesus had been raised up by God according to the Quranic narrative.[3][4] 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,[1][3][4][5][13] deny the historical reliability of the Gospels,[3][4][5] 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.[3][4][5][14] According to the Islamic scholar Muhammad Asad the crucifixion of Jesus did not take place, nor was there any substitution "for Jesus, a person closely resembling him",[15] thus among many Asad also rejects the theory of substitution mentioned with the words "none of these legends finds the slightest support in the Qur'an or in authentic Traditions, and the stories produced in this connection by the classical commentators must be summarily rejected".[16]

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.[8]Шаблон:Rp[17] Jesus' words "the day I die" in Шаблон:Cite Quran are interpreted by most Muslims in the future sense (Jesus will die on the day of resurrection):[3]

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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.[14]Шаблон:Rp

Possible Gnostic influences

Шаблон:Main

Файл:POxy405.jpg
Payrus of Irenaeus' treatise Against Heresies, which describes early Gnostic beliefs about Jesus' death which predated and influenced Islam.

The belief that Jesus only appeared to be crucified and did not actually die predates Islam and is found in several New Testament apocrypha and Gnostic Gospels.[10]Шаблон:Rp[18]Шаблон:Rp[19]Шаблон:Rp[20]Шаблон:Rp Although most contemporary scholars argue that the Islamic portrayal of Jesus himself is not docetic, his crucifixion narrative in the Quran could be.[8]Шаблон:Rp The Greek Father of the Church and bishop Irenaeus in his heresiological treatise Against Heresies (180 CE) described early Gnostic beliefs regarding the crucifixion and death of Jesus[20]Шаблон:Rp that bear remarkable resemblance with the Islamic views, expounding on the hypothesis of substitution:[18]Шаблон:Rp

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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:[18]Шаблон:Rp[19]Шаблон:Rp

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The Gnostic Apocalypse of Peter, likewise, holds the same substitutionist interpretation of Jesus' death:[18]Шаблон:Rp[21]Шаблон:Rp

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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:[22]Шаблон:Rp

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John of Damascus, a Syrian Eastern Orthodox monk, Christian theologian, and apologist that lived under the Umayyad Caliphate, reported in his heresiological treatise De Haeresibus (8th century) the Islamic denial of Jesus' crucifixion and his alleged substitution on the cross, attributing the origin of these doctrines to Muhammad:[18]Шаблон:Rp[23]Шаблон:Rp

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In his scholarly monograph Gott ist Christus, der Sohn der Maria. Eine Studie zum Christusbild im Koran (1989, Шаблон:Isbn), the German Roman Catholic theologian and professor of Religious studies Шаблон:Ill states that Muhammad's distorted understanding of Jesus and the Christian faith,[11]Шаблон:Rp along with the misrepresentation of Christian beliefs about Jesus in the Quran and the hadith,[11]Шаблон:Rp were influenced by the non-Chalcedonian (heretical) Monophysite Christianity that prevailed at the time in the pre-Islamic Arabian peninsula and further in Abyssinia, Egypt, and Syria.[11]Шаблон:Rp A similar hypothesis regarding the Gnostic Christian influence on Muhammad's beliefs about the crucifixion of Jesus has been proposed by Neal Robinson, senior lecturer of Religious studies at the College of St. Paul and St. Mary, in his scholarly monograph Christ in Islam and Christianity (1991, Шаблон:Isbn).[18]Шаблон:Rp

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This docetic interpretation regarding Jesus' crucifixion was also shared by Manichaeans. Since Manichaeism was still prevailing in Arabia during the 6th century, just alike prohibition against wine and fasting rules, Islamic views on Jesus' death might have been influenced by it.[10]Шаблон:Rp However, while Zoroastrianism existed only in the eastern and southern Arabia, the existence of Manichaeism in Mecca in the 6th-7th century is denied as lacking historical support.[24][25][26] Similar reservations regarding the appearance of Manichaeism, Gnosticism, and Mazdakism in pre-Islamic Mecca are offered by Trompf & Mikkelsen et al. in their latest work (2018).[27]

Literal interpretation

Earliest reports

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

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Some disagreement and discord can be seen beginning with Ibn Ishaq's (d. 761 CE/130 AH) report of a brief accounting of events leading up to the crucifixion, firstly stating that Jesus was replaced by someone named Sergius, while secondly reporting an account of Jesus' tomb being located at Medina and thirdly citing the places in Шаблон:Cite Quran and Шаблон:Cite Quran that God took Jesus up to himself.[28]Шаблон:Rp

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".[29] Ibn al-Athir forwarded the report that it was Judas, the betrayer, while also mentioning the possibility it was a man named Natlianus.[28]Шаблон:Rp[18]Шаблон:Rp[30] Al-Masudi (d. 956 CE/343 AH) reported the death of Christ under Tiberius.[28]Шаблон:Rp

10th and 11th-century Ismaili Shia scholars Ja'far ibn Mansur al-Yaman, Abu Hatim Ahmad ibn Hamdan al-Razi, Abu Yaqub al-Sijistani, Mu'ayyad fi'l-Din al-Shirazi and the group Ikhwan al-Safa affirm the historicity of the crucifixion, reporting Jesus was crucified and not substituted by another man as maintained by many other popular Qur'anic commentators and Tafsir.[31]

Substitution interpretation

Шаблон:Death of Jesus Шаблон:See also 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.[3]

The identity of the substitute has been a source of great interest. One proposal is that God used one of Jesus' enemies.[3] 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.[3] 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.[32]

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.[18]Шаблон:Rp

Tabari narrated the first strand as follows:

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The second strand is narrated as follows:

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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.[33] 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.'[34]

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.[35] Nonetheless, some scholars suggest that it may contain some remnants of an earlier, apocryphal work (perhaps Gnostic,[36] Ebionite,[37] or Diatessaronic[38]), 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.[39]

Docetism theory

A less common opinion among scholars hold that the crucifixion of Jesus was just an illusion.[40] 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.[41] 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.[42] 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.[42] Other Docetic interpretations might also be found in Ismaili beliefs.[43]

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.[44] 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.[44] 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.[45]

Jesus lives after having died

In regard to the interpretation of the Muslims who accept the historicity of Jesus' crucifixion, Mahmoud M. Ayoub states:

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Qadiani view

Шаблон:Main

Файл:Rozabal.JPG
The Roza Bal shrine in Srinagar, Kashmir, believed by Qadiani to be the tomb of Jesus.[6][7][9][11]

In contrast to the mainstream Islamic views, the Qadiani Community rejects the interpretation of Jesus being lifted alive to Heaven,[3][6][7][9]Шаблон:Rp and instead contend that Jesus survived the crucifixion,[6][7][9]Шаблон:Rp[11]Шаблон:Rp[46] and go further to describe Jesus as a mortal man who was taken off the cross alive, and continued to preach in India until his natural death in Kashmir.[6][7][9]Шаблон:Rp[46] Qadianie believe that Jesus, having survived the crucifixion, later migrated to India to escape persecution in Judea and to further spread his message to the Lost Tribes of Israel.[6][7]

The viewpoint of Jesus's migration to India had also been independently researched in the literature of authors prior to the foundation of the movement, for example most notably by the Russian historian Nicolas Notovitch in 1894. Ibn Babawayh (d.991 CE) in Ikhmal ad Din recounts that Jesus went to a far country. This was adapted by the Qadiani Community as the basis of their theory regarding the voyage of Jesus in India.[47]

The claim of Jesus is buried at the Roza Bal shrine in Srinagar was promoted also by writers such as Holger Kersten (1981). Sunni Muslim authorities at the shrine however consider this as heretical and say that it is a Muslim saint buried there. The claims of the theory have been examined in various documentaries,[48] and have generated tourist visits to the site.[49] Some scholars, such as Norbert Klatt (1988),[50] and Indologist Günter Grönbold (1985), have critically dismissed the speculations of Jesus in India.

Adherents of the Qadiani Community regard the prophecies in the Bible and hadith relating to the Second advent of Jesus were fulfilled in the likeness and personality of Mirza Qadiani, who initiated the foundation of the Qadiani movement.[9][46] This view however is considered blasphemous by Sunni Muslim authorities and subsequently has led to the religious persecution against Mirza Qadiani,[51] especially in Pakistan.[51]

Allegorical interpretation

In reference to the Quranic quote "We have surely killed Jesus the Christ, son of Mary, the apostle of God", Ayoub asserts this boast not as the repeating of a historical lie or the perpetuating of a false report, but an example of human arrogance and folly with an attitude of contempt towards God and His messenger(s). Ayoub furthers what modern scholars of Islam interpret regarding the historical death of Jesus, the man, as man's inability to kill off God's Word and the Spirit of God, which the Quran testifies were embodied in Jesus Christ. Ayoub continues highlighting the denial of the killing of Jesus as God denying men such power to vanquish and destroy the divine Word. The words, "they did not kill him, nor did they crucify him" speaks to the profound events of ephemeral human history, exposing mankind's heart and conscience towards God's will. The claim of humanity to have this power against God is illusory. "They did not slay him...but it seemed so to them" speaks to the imaginations of mankind, not the denial of the actual event of Jesus dying physically on the cross.[14]Шаблон:Rp

See also

References

Шаблон:Reflist

Bibliography

External links

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  1. ↑ 1,0 1,1 1,2 Шаблон:Cite book
  2. ↑ 2,0 2,1 Шаблон:Cite book
  3. ↑ 3,00 3,01 3,02 3,03 3,04 3,05 3,06 3,07 3,08 3,09 3,10 3,11 3,12 3,13 3,14 Шаблон:Cite journal
  4. ↑ 4,0 4,1 4,2 4,3 4,4 4,5 4,6 4,7 4,8 4,9 Шаблон:Cite journal
  5. ↑ 5,0 5,1 5,2 5,3 5,4 5,5 Шаблон:Cite journal
  6. ↑ 6,00 6,01 6,02 6,03 6,04 6,05 6,06 6,07 6,08 6,09 6,10 Шаблон:• Шаблон:Cite web
    Шаблон:• Шаблон:Cite web
    Шаблон:• Шаблон:Cite web
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  8. ↑ 8,0 8,1 8,2 8,3 8,4 Шаблон:Cite book
  9. ↑ 9,0 9,1 9,2 9,3 9,4 9,5 9,6 9,7 9,8 9,9 Шаблон:Cite book
  10. ↑ 10,0 10,1 10,2 Шаблон:Cite book
  11. ↑ 11,0 11,1 11,2 11,3 11,4 11,5 Шаблон:Cite book
  12. ↑ Ошибка цитирования Неверный тег <ref>; для сносок Lawson p12 не указан текст
  13. ↑ 13,0 13,1 Шаблон:Cite journal
  14. ↑ 14,0 14,1 14,2 Шаблон:Cite journal
  15. ↑ Шаблон:Cite book
  16. ↑ Шаблон:Cite book
  17. ↑ Shafaat, Dr. Ahmad, Islamic View of the Coming/Return of Jesus" Шаблон:Webarchive article dated May 2003, at the Islamic Perspectives Web site: "In 4:159, after denying that the Jews killed or crucified Jesus and after stating that God raised him to Himself, the Qur'an says ...". Retrieved March 29, 2007.
  18. ↑ 18,0 18,1 18,2 18,3 18,4 18,5 18,6 18,7 Шаблон:Cite book
  19. ↑ 19,0 19,1 Шаблон:Cite book
  20. ↑ 20,0 20,1 Шаблон:Cite book
  21. ↑ Шаблон:Cite book
  22. ↑ Шаблон:Cite book
  23. ↑ Шаблон:Cite book
  24. ↑ Шаблон:Cite book
  25. ↑ Шаблон:Cite web
  26. ↑ Шаблон:Cite journal
  27. ↑ Шаблон:Cite book
  28. ↑ 28,0 28,1 28,2 Шаблон:Cite book
  29. ↑ Шаблон:Cite book
  30. ↑ Ayoub 1980, page 108. [Muhammad b. 'Ali b. Muhammad al-Shawkani, Fath al-Qadir al-Jami bayn Fannay al-Riwaya wa 'l Diraya min 'Ilm al-Tqfsir (Cairo: Mustafa al-Babi al-Halabi, n.d.), I, 346, citing Ibn Asakir, who reports on the authority of Ibn Munabbih.]
  31. ↑ Lawson 2009, page 12.
  32. ↑ Muhammad Saed Abdul-Rahman The Meaning and Explanation of the Glorious Qur'an (Vol 10) MSA Publication Limited 2009 Шаблон:ISBN page 93
  33. ↑ Gregg, Stephen; Barker, Gregory 2010, p. 119.
  34. ↑ Gregg, Stephen; Barker, Gregory 2010, p. 121.
  35. ↑ Шаблон:Cite journal
  36. ↑ Шаблон:Cite book
  37. ↑ Шаблон:Cite book
  38. ↑ Шаблон:Cite journal
  39. ↑ Шаблон:Cite encyclopedia
  40. ↑ Cenap Çakmak Islam: A Worldwide Encyclopedia [4 volumes] ABC-CLIO 2017 Шаблон:ISBN page 871
  41. ↑ Union européenne des arabisants et islamisants. Congress Authority, Privacy and Public Order in Islam: Proceedings of the 22nd Congress of L'Union Européenne Des Arabisants Et Islamisants Peeters Publishers 2006 Шаблон:ISBN page 97
  42. ↑ 42,0 42,1 Todd Lawson The Crucifixion and the Qur'an: A Study in the History of Muslim Thought Oneworld Publications 2014 Шаблон:ISBN p. 13
  43. ↑ Todd Lawson The Crucifixion and the Qur'an: A Study in the History of Muslim Thought Oneworld Publications 2014 Шаблон:ISBN p. 13-14
  44. ↑ 44,0 44,1 Шаблон:Cite book
  45. ↑ Шаблон:Cite journal
  46. ↑ 46,0 46,1 46,2 Шаблон:Cite book
  47. ↑ Шаблон:Cite book.
  48. ↑ Шаблон:Cite web
  49. ↑ Шаблон:Cite news
  50. ↑ Norbert Klatt, Lebte Jesus in Indien?, Göttingen: Wallstein 1988.
  51. ↑ 51,0 51,1 Шаблон:Cite book
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