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5/3/13 Never Say Die: The Death of Jesus in the Quran | Religion at the Margins

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The same idea is expressed in surah 19:33, in which an infant Jesus speaks to Marys slanderers: Peace was on me the day I was born, an

will be on me the day I die and the day I am raised to life again. Earlier in the same surah, the same language is used with respect to th

executed John the Baptist: Peace was on him the day he was born, the day he died, and it will be on him the day he is raised to life

again (19:15). Thus, here Jesus speaks of his death as yet to be fulfilled, whereas in 5:117 Jesus speaks of his death as an event in the

past.

Therefore, it is clear that a straightforward reading of 4:157-159 would be at odds with numerous other passages throughout the Quran

which speak of Jesus death. Perhaps a genuine contradiction exists, although given the singular authorship of the Quran, this would be

unlikely. How then should we interpret surah 4:157-159? Lets look at it again:

[The Jews said,] We have killed the Messiah, Jesus, son of Mary, the Messenger of God. (They did not kill him, nor did theycrucify him, though it appeared 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 himGod raised him up to Himself. God is almighty and wise. There is not

one of the People of the Book who will not believe in him before his death, and on the Day of Resurrection he will be a

witness against them.)

Many have argued that the reason Jesus is said not to have been killed here is because God would not permit a prophet as holy as Jesus t

suffer such an ignoble death. But Islamic scholar Mahmoud Ayoub decisively refutes this argument, pointing to numerous prophets

identified in the Quran who suffer for the sake of Gods cause. Ayoub then offers this interpretation of the above passage. In light of th

fact that the Quran has no reason to deny that a good prophet could suffer for God, Ayoub asks,

Why then . . . does the Quran deny the crucifixion of Christ in the face of apparently overwhelming evidence? Muslim

commentators were not capable of refuting the crucifixion convincingly. . . . Commentators have taken the verse as a

historical statement. However, this statement, like all the other statements about Jesus in the Quran, does not belong tohistory, but to theology in the broadest sense. . . . The reproach of the Jews, for their saying: We have surely killed Jesus

the Christ, son of Mary, the apostle of God, with which the verse starts, is not directed at the telling of an historical lie, or

at the making of a false report. It is rather, as is clear from the context, directed at human arrogance and folly, at an attitude

towards God and His messenger. The words identifying Jesus are especially significant. They w ished to kill Jesus, the innocent

man, who is also the Christ, the Word, and Gods representative among them. By identifying Christ in this context, the Quran

is addressing not only the people who could have killed yet another prophet, but all of humanity is told who Jesus is.

The Quran is not speaking about a man, righteous and wronged though he may be, but about the Word of God who was sent to

earth and who returned to God. Thus the denial of the killing of Jesus is a denial of the pow er of men to v anquish and destroy

the divine Word, which is forever victorious. Hence the words, they did not kill him, nor did they crucify him, go far

deeper than the events of ephemeral human history; they penetrate the heart and conscience of human beings. The claim of

humanity (here exemplified in the Jewish society of Christs earthly existence) to have this power against God can only be an

illusion. They did not slay him . . . but it seemed so to them. They only imagined doing so.

The words, wa lkin shubbiha lahum do not disclose, therefore, a long-hidden secret of divine deception; rather they

constitute an accusation or judgment against the human sin of pride and ignorance. They are explained further in what follows:

those who have disagreed about Christ are surely in doubt concerning the truth. They have no knowledge; they follow only

conjecture, the foolish imaginings of their minds. What is the truth? It is, I think, the affirmation, once again, that God is

greater than human powers and empty schemes: They did not kill him, [that is, Jesus the Christ and Gods Apostle] with

certainty, rather God took him up to Himself, and God is mighty, and wise. Again, human ignorance, delusion and conjecture

are all identified as a lack of certainty or firm faith. In the phrase, and God is mighty and Wise, these human limitations are

contrasted with divine power and infinite wisdom.1

This reading of 4:157-159 certainly resolves the tension with the other passages which state clearly that Jesus was subject to death. But

perhaps some will think Ayoubs reading fanciful. On what grounds does Ayoub take the recourse to metaphor here? Although Ayoub

himself does not make this argument, I would offer another passage from the Quran which would reinforce Ayoubs reading of the passain question. This other passage is from the second surah, and thus appears in the Quran prior to the statement that Jesus did not die:

Do not say that those who are killed in Gods cause are dead; they are alive, though you do not realize it. (2:154)

I would argue that this verse should function as a hermeneutical key to 4:157-159. God expressly tells the Prophet not to say that martyr

killed for Gods cause are dead. Why? Because despite their death, they continue to live in Gods care. Then, just two suwar later, the

Prophet denies that Jesus was truly killed. Note the similarity: they are alive; though you do not realize it and they did not kill him,

nor did they crucify him, though it appeared like that to them. I would argue, therefore, that 4:157-159 is simply putting into practice

the instruction given in 2:154 about how to speak of those who have died for Gods cause. To deny that Jesus was crucified and killed is

not to deny the historical event, but to deny its finality, as well as to deny the significance that Jesus executioners ascribed to the even

This does not, however, solve the problem fully. There remains the question of the interpretation of 4:159: There is not one of the
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People of the Book who will not believe in him before his death, and on the Day of Resurrection he will be a witness against them.) Th

translation of this verse is very difficult; there are a number of ambiguities.

First, the People of the Book can refer to Jews and Christians (and others with their own scriptures) as a collective, but here it is

unlikely that it refers to all people of any book. The immediate context refers only to the Jews, thus I would argue that People of the

Book in this case is restricted to Jews.

Second, the above translation says, who will not believe in him before his death. But the prepositional phrase here can be translated

either in him or in it. So either its talking about belief in Jesus (and his message), or belief in the fact that he was killed. This

drastically affects the meaning of the verse.

Third, it i s not clear what the antecedent to his is meant to be in before his death. Is this referring to the death of Jesus? Or is it

referring to the death of the one who will believe (either in him or in it)? This is unclear.

Fourth, again, who is the he who will be a witness on the Day of Resurrection? Moreover, who is the them against whom the he

will be a witness? The standard reading is that Jesus will be a witness against all the People of the Book. This is possible. But if they cam

to believe in him, then why would he be a witness against them? This would work if they came to believe in it (i.e., his death). Th

his witness against them at the resurrection would be that he is alive in God.

So, the verse could mean, There is not one of the Jews who will not believe that Jesus died before he [the Jew] dies, and on the Day

Resurrection, Jesus will witness against them in this false belief. But this seems very strange.

Another possible reading is that each Jew will come to believe in Jesus before s/he dies, and that Jew will be a witness against those

who executed Jesus (them being Jesus executioners and those who rejected him in his own day, not the People of the Book in

general). This may seem like a bold claimthat every Jew will come to believe in Jesus message, but if Im not mistaken, the Apostle

Paul made rather a similar claim (Rom 11:26). So perhaps its not so farfetched for the Quran to hold this view.

Whatever we do with this particular verse (the ambiguities are too many to solve the question definitively), these two facts remain: the

Quran states that a righteous martyr is not to be spoken of as having been killed; the Quran speaks of Jesus death in indirect (yet clear

ways in numerous other suwar. These two facts mitigate against a straightforward reading of 4:157-159, which leaves us to conclude that

the Quran states (1) that Jesus died a martyrs death for Gods cause; (2) that, nevertheless, his death was not final, and (3) that it did

not have the significance Jesus executioners wished to ascribe to it.

1. Mahmoud Ayoub, Towards an Islamic Christology, II: The Death of Jesus, Reality or Delusion (A Study of the Death of Jesus in Tafsir Li terature), The Muslim

World70/2 (April 1980), 116-17. [BACK]

This post was written by

Thom Stark who has written 99 posts on Religion at the Margins.

Thom Stark is the writer/director of several films, including Who Art in Heaven, Revolution, Dear Whiskey, and the award-winning Not

to Self. He is the author ofThe Human Faces of God: What Scripture Reveals When It Gets God Wrong (and Why Inerrancy Tries To Hid

It). Thom was a Fig Tree and Ledbetter scholar at Emmanuel School of Religion, A Graduate Seminary. Thom has lectured on Second

Temple Jewish apocalypticism, Christian origins, the Parables of Jesus, and early Christological controversies. He has also been the

recipient of numerous lectures on tact.

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Daniel Karistai

Interesting article. I remember having a lively conversation with a local Imam back in California over the death of Jesus and his position

was something similar to the one you're refuting here. He said the Quran taught that God made it look like Jesus died but in reality Jesus didn't.

was a strange form of docetism.

I have a tangental question about the Quran in general. You wrote, "Perhaps a genuine contradiction exists, although given the singular authorsh

ofthe Quran, this would be unlikely." Why does the singularity of authorship make contradiction unlikely?

Thom St ark M o d

Yes, the position I'm arguing against is by far the most accepted view. That God made it look like Jesus died is the standard

interpretation.

Because it's far less likely that someone would contradict him or herself (especially on the question of whether or not Jesus died!), than it is that

two different authors would have contradictory views.

Felipe Ramos

Hello Thom,

I want to check you about Mutawaffika(or mutawaffeeka). I did see it in 3:55. Although, I did not see the two words, which is portray Mutawaffika(o

Mutawaffeeka), in 5:117 and 39:42.

I give you an Islamic website link for translation, arabic language, roman transliteration

5:117- http://www.islamawakened.com/q...

39:42 - http://www.islamawakened.com/q...

Please give me your feedback.. Thank you

Jesus bless you

Thom Stark M o d

The word appears in both passages in different forms: tawaffaytanee and yatawaffa respectively. The root, tawaffa, carries different

prefixes and suffixes according to its tense, subject, gender, etc.

Felipe Ramos

Wow, Arabic language must be complex than what I think. I am curious, are you know Arabic language very well? have you read all

collections of Hadith? One more thing... thank you for respond me !

Jesus bless you

Marc

I think you're point about Islamic evidence for Jesus dying is moot: of course he died according to Muslims, just not on the cross.

Thom Stark M o d

Actually, Marc, that's incorrect. The standard Islamic tradition is that Jesus did not die at all, but was translated to heaven, where he

remains alive to this day. But some early Muslim commentators pointed to the verses I have pointed to here and noted that they stand in

contradiction to those who claim Jesus did not die.

Felipe Ramos

Hey, You cant mind I can show this article to my Muslim friends ??

Thom Stark M o d

Of course. It's on the internet after all. Obviously I don't know your friends, but statistically it's doubtful they'll respond very
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positively. Most Muslims accept the later ahadith as authoritative interpretations of Qur'an, thus rendering my arguments here irrelevant.

Mus

Great article! However, what about the "Swoon theory? There are many Muslims that believe that Jesus was nailed to the cross but that

he did not die, but rather passed out. Joseph of Arimathea removed his body from the cross, the roman soldiers thinking that he was dead, and

some time later, he recovered (3 days and 3 nights if you like), hence the belief in the resurrection. This would be compatible with the quranic

passage that he was not crucified

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Thom Stark

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Who Art in Heaven To

Win Award at 46th

WorldFest-Houston

Transdimensional

Autophilic Middle-

Aged College

Professors for

Marriage Equality

A Revolution at

WorldFest-Houston

Chris Rollston Secures

Visiting Professorship

at George Washington

University
http://religionatthemargins.com/2012/11/dr-kyle-mccarter-speaks-out-for-dr-chris-rollston/http://religionatthemargins.com/2012/11/dr-kyle-mccarter-speaks-out-for-dr-chris-rollston/http://religionatthemargins.com/2012/11/dr-kyle-mccarter-speaks-out-for-dr-chris-rollston/http://religionatthemargins.com/2012/11/dr-kyle-mccarter-speaks-out-for-dr-chris-rollston/http://religionatthemargins.com/2012/12/chris-rollston-secures-visiting-professorship-at-gw/http://religionatthemargins.com/2012/12/chris-rollston-secures-visiting-professorship-at-gw/http://religionatthemargins.com/2013/03/a-revolution-at-worldfest-houston/http://religionatthemargins.com/2013/03/a-revolution-at-worldfest-houston/http://religionatthemargins.com/2013/03/transdimensional-autophilic-middle-aged-college-professors-for-marriage-equality/http://religionatthemargins.com/2013/03/transdimensional-autophilic-middle-aged-college-professors-for-marriage-equality/http://religionatthemargins.com/2013/03/who-art-in-heaven-to-win-award-at-46th-worldfest-houston/http://religionatthemargins.com/2013/03/who-art-in-heaven-to-win-award-at-46th-worldfest-houston/https://www.facebook.com/dennis.l.green.1https://www.facebook.com/profile.php?id=100005212654425https://www.facebook.com/jevon.lewis.104https://www.facebook.com/pjclutterbuckhttps://www.facebook.com/help/?page=209089222464503https://www.facebook.com/crystalsmlewishttps://www.facebook.com/crystalsmlewishttps://www.facebook.com/help/?page=209089222464503https://www.facebook.com/crystalsmlewis


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religionatthemargins com/2011/07/never say die the death of jesus in the quran/

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never say die_ the death of jesus in the qur’an _ religion at the margins

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