JESUS IN THE QUR'AN

JESUS IN THE QUR’AN*
A brief introduction to the role of Jesus in Muhammad’s message

Stanley R. Rambitan




The Qur’an is the primary source of all islamic teachings. Doctrines and practices in Muslim communities are always based upon its teachings.[1] This is because the Qur'an is regarded as God’s command or message to man which was revealed to His messenger, the Prophet Muhammad. In the Qur'an, we find doctrines of God, other spiritual beings, the Last Judgement, other religions, regulations for the life of the community and prophethood. Most of these qur'anic messages are not new. They are more or less repetitions or refreshed ideas of religious teachings recognized in Judaism, Christianity and Arab paganism. Messages stressed and highlighted in the Qur'an, besides social justice, morality and humanity, are the doctrine of the oneness of God (there is none but God) and that Muhammad is God's messenger. Whithin the framework of these main messages, we can analyze the status and role of other themes of the Qur'an. And in this paper, we will discuss the status and role of Jesus according to the Qur'an or Muhammad's message.

1. Jesus in the Qur’an

Among the non-Christian sacred books, the Qur’an is the only book in which Jesus is mentioned very widely. There are 15 chapters (surah) and 93 verses in which the story of Jesus can be found or at least Jesus' name is mentioned. There are two surahs in which we can find a more detailed story of Jesus and his family, i.e. surah 3 (Ali Imran) and surah 19 (Al Maryam). Surahs whose have more statements or ideas on Jesus are surah 43 (Az Zukhruf), 23 (Al Mu'minuun), 21 (Al Anbiyaa), 42 (Al Asyuura), 6 (Al An'aam), 2 (al Baqara), 57 (Al Hadiid), 61 (Al Shaff) 4 (An Nisaa), 33 (Al Ahzab), 66 (Al Tahrim), 9 (Al Taubah), 76 (Al Insaan), and surah 5 (Al Maidah). In many places we find a number of similar terms and ideas on Jesus. But there are also verses which are different and even in contradiction one towards the other. (Comp. S. 2,136: “We make no difference one another” (i.e. among the prophets), with S. 2,253: “some above others”).

The name of Jesus used in the Qur'an is Isa and it occures 25 times. The name of Isa is mostly followed by ibn Maryam (son of Mary). (In the Bible the designation of son of Mary only occurs once, i.e. in Mark 6,3). Mary is given a very special attention and honour in the Qur'an. Even one of the surahs is named after her, Al Maryam (surah 19). Another designation of Jesus mentioned is Al Masih (Messiah=Christ). But there is no explanation on the meaning of the word Al-Masih. In the Qur’an, some other titles are also given to Jesus according to his work or function. They are prophet ( 2,13; 3,84; 4,163, etc.), apostle (2,87; 2,253; 3,48, etc), servant (of God) (4,172; 19,30; 43,59-61), kalimah (word of God) (3,39,45; 4,171; 19,34), ruh (spirit of God) (2,87, 253; 4,171; 5,110; 19,17; 21,91; 66,12), ayat (Sign) (19,21; 21,91; 23,50; 29,21), and rahma (blessing) (19,21).

In those qur’anic verses, Jesus is considered as an extraordinary man with special status and talent compared to other men, and even to other prophets. He was born without a father but through God’s word (“Be”). He was also strengthened with God’s spirit; and so he is God’s word. Here by the using the elements of “trinity”, it might not be the intention of Muhammad to accept the concept of trinity. He might unconsciously just quote the terms since there are further explanation about this.

2. The Role of Jesus in Muhammad’s Message

The question which may be raised here is: why are there stories and statements on Jesus in the Qur’an or Muhammad’s message ? What are their roles ?
To answer those questions, first of all we need to know the characteristic of the content of the Qur’an. On the one hand, messages of the Qur’an (or Muhammad) have their liturgical characteristics. There are qur’anic verses which can be called as statements of praise (to God) (for instance surah: 1, Al Faatihah). On the other hand, there are also verses used as polemic. And mostly, verses on Jesus and other prophets are used in the polemic atmosphere in his relation to the Jews, Christian and the Quraish (Arab pagans).

Since his early prophethood in Mecca, Muhammad has been involved in conflict with the people both Arabs and Jews-Christians. And in facing such conflict, Muhammad has been trying to defend himself (his prophethood) and his teachings using arguments which were already known in Arab pagans and Jewish religious tradition. It is therefore in a number of polemic verses, that terms, figures and ideas are of those religious tradition are also used by Muhammad. Some Qur’anic verses which are used in a polemic are:
1. S.43,57-61:
“When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour threat (in ridicule) and they say, “Are our gods best, or he ?” This they set forth to thee, only by way of disputation: yea, they are a contentious people. He was no more than a servant: We granted our favour to him, and We made him an example to the children of Israel. And if it were Our will, We could make angels from amongst you, succeeding each other on the earth. And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgement): Therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way.”

The background of this passage is a conflict between Muhammad and the Meccan-Quraish pagan on his prophethood and his teachings. The Meccans in the beginning (later they become muslims) rejected his prophethood. According to them, a prophet should come from a respectful, perfect and rich family. But Muhammad was from a poor family and even he is an orphan. These people also did not accept Jesus since he came from a poor family as well. And that their gods were better than him. They also rejected Muhammad's teaching that a person who does not worship Allah will bee sent to hell, by taking Jesus as an example. Jesus was worshipped by the Christians. Thus, he would then also be in hell.

Toward the challenge, Muhammad gives his answers. Muhammad said that being a prophet is not depended on material features. Muhammad then took Jesus as an example that Jesus himself comes from a poor family; he is only a servant but Allah granted His favour to him and made him example to the children of Israel and even he shall be a Sign for the coming of the Day of Judgement. Thus, here, Jesus was respected by Muhammad. Even though, Muhammad has the intention to make those people to consider him as a prophet, as other people and he respect Jesus. Muhammad here places himself at the same place or parallel to Jesus or other prophets. In other words, Muhammad used Jesus to strenghten his position as a prophet and to support his general message.


2. S. 4: 157-159
“That they said (in boast) “We killed Christ Jesus the son of Mary the apostle 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. And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgement he will be a witness againts them”;


These verses have their background in a conflict between Muhammad and the People of the Book (particularly the Jews) in Medina. In this surah (4), issues discussed have been more wider, including regulations in a society. This also proves that the society in which Muhammad was carring out his mission was a more or less stable one. And in this Medinan society, Muhammad was facing challenges from the People of the Book (Jews and Christians, particularly the Jews) (See verses 153-156). This People of the Book also rejected Muhammad as a prophet. They even boast themselves that they have killed prophets sent by God previously. But here (157) Muhammad argued that they actually are boasting themselves of nothing. This is because, according to Muhammad, Jesus who is considered already killed by them, actually did not die. It was not Jesus who died on the cross, but someone who looked like him. Even they themselves were still not sure whether they have killed Jesus or not. According to Muhammad, Jesus was actually raised up by Allah unto Himself. Therefore, you, the Jews should not be proud of or boast yourselves since you actually could not kill a prophet.
Again, Muhammad put a respect on Jesus. In his mind, it was impossible that a prophet like Jesus died in a horrible way as on the cross. Muhammad might have been afraid of him self that he could be persecuted or killed like other previous prophets. Therefore, this Muhammad’s perspective on Jesus could have been a kind of consolation for him as a prophet who was at the moment facing difficulties with the Jews. Here Muhammad uses Jesus as an ideal image for him; that similar to Jesus, he was not going to be killed; that the Jews did not have such a power to kill Allah’s prophet. Similar to Jesus, Allah would raise him unto him.

3. S. 4, 171-173:
“O People of the Book ! Commit no excesses in your religion: nor say of Allah aught but truth. Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him: so believe in Allah and His apostle. Say not “Trinity”: desist: it will be better for you: for Allah is One Allah: glory be to Him: (For Exalted is He) above having son. To Him belong all things in heavens and on earth. And enough is Allah as a Disposer of affairs. Christ disdains His worship and arrogant, He will gather them all together unto Himself to (answer). But those who believe and do deeds of righteousness, He will give their (due) rewards, -and more, out of His bounty: but those who are disdainful and arrogant, He will punish with a grievous penalty; nor will they find, besides Allah, any to protect or help them.”

These verses specifically refer to the People of the Book (particularly the Christians) who also denied the prophethood of Muhammad and whose doctrines were considered by him as untrue, i.e. the doctrine of trinity. These people worshiped Jesus in their life. Muhammad rejected the idea that Jesus is divine. According to him, Jesus is no more than a messenger of God. It is true that Jesus was born by God’s Word and Spirit, but you (the People of the Book) do not have to worship his as you worship God. Jesus is himself a servant of God. There is a slightly changing perspective or attitude of Muhammad towards Jesus. Muhammad reduced the high status of Jesus into a lower one. Although Jesus is extraordinary, he is also an ordinary man; he is a servant of God. Therefore people (the Christians) should not consider and worship him as a divine (as God). Muhammad did not tolerate that people respect Jesus exaggerately and boast themselves. And then he contradicted the attitude of those Christians to the idea of how people would be granted by God, that is those who believe in Allah (and his messenger) and do deeds of righteousness. Thus here, Muhammad was trying to convince the People of the Book that they should worship none but Allah and that they should listen to him as the messenger of Allah.

From the above short analysis it can be concluded that the role of Jesus (and also other prophets) in the Qur’an or in Muhammads’ message is mostly to strenghten Muhammad’s message and his role as a prophet. By mentioning Jesus (and other prophets), Muhammad would like to drive people to accepting him as prophet. Besides, Muhammad also used Jesus as a standard of comparison for himself, especially whenever his life as a prophet was threathened. When his prophethood status was still weak and not recognized yet (in Mecca), the use of Jesus (and also other prophets) were intensified and Jesus was put intu high respect. But when his prophethood was already recognized, strong and authoritative, and he has already got power in society (in Medina), then the use of Jesus (and other prophets) as an ideal figure was reduced. His respect and attitude toward Jesus tended to be reduced and even negative. Thus, Muhammad changed in his ideas and attitude toward Jesus accomodating to his status and role within society. Or, it can be said that Jesus was used in the Qur’an in the framework of general message of Muhammad.


3. Jesus in Indonesian Qur’an Commentaries
Short Introduction to Hamka


In the historical development of Qur’an commentary in Indonesia, there have been a number Qur’an commentaries written by Muslim scholars. Some of these are in completely 30 volumes (30 Juz), and some are only few volumes. These commentaries have been written since the 1930s to 1980s. There are four well known Qur’an commentaries written and published during that period. First, by Hasan, H.A.H., Z.A. Abbas and A. Haitami, Tafsir Al-Qur’anul Karim (5 vols of 7 juz, about 3500 pages), published by Islamiyah in Medan in 1930s. Secondly, Ash-Shiddiqy, J.M.H., Tafsir Al-Qur-anul Majied (30 vols, each 250-300 pages), published by Bulan Bintang in Jakarta between 1955s-1970s. Thirdly, Hamka, Tafsir Al-Azhar (30 vols, over 10.000 pages), published by Pustaka Islam in Surabaya between 1960s-1970s. And fourthly, Departemen Agama RI (The Dept. of Religion of Indonesia), Al Quraan dan Tafsirnya, (11 vols/30 juz, about 7.500 pages), published in Bandung between 1983-1985. Besides those commentaries, there are also translations (interpretation) of the Qur’an written by other individual Indonesian Muslim, published in one volume.

Here, will be given short notes on Hamka’s commentary especially on Jesus. The name Hamka is an abreviation of Haji Abdul-Malik ibn Abdulkarim (1908-1981). He is one of the well known and prominant Muslim scholars in Indonesia. He once studied in Mecca, worked as a religious teacher and reporter. He was also involved in social and political affairs (member of a muslim political party), and his last position (to which he resigned) before he died was the Chairman of the Council of Indonesian Ulama. His theological stand in Islam was not so much legalistic but he was more attracted to the moral teachings of Sufism. He wrote a number of books, articles and novels, covering very widely areas of islamic theological themes. And his biggest work is Tafsir Al-Azhar, of which some parts ere written during he was in jail (in the era of Sukarno in the 1960s).

1. Surah 43 verses 57-61

Concerning these verses, Hamka first explains their background, that is a polemic between Muhammad and a Meccan-Quraish pagan, name Abdullah Az Zab’ari about a person does not worship Allah. Muhammad's teaching is that a person who does not worship God but worship othergods will be in hell. Az Zab'ari then challenged Muhammad by taking Jesus as the example. He asked whether he would also be sent to hell since he was worshipped by the people. Az Zab'ri understood that Jesus was not better than their gods. Towards this challenge, Muhammad gave an answer as writen in verse 59.

Hamka then goes further to explain about Jesus (verse 59) that Jesus will not be sent to hell because of he was worshipped by people (and praised by Muhammad). It is not Jesus’ mistake that he was worshipped. Jesus is just an ordinary man and a servant of God. But he is given wisdom by God and became an example of the people of Israel. Here, Hamka gives logic analysis and understanding on Jesus. By doing that he shows a positive perspective on Jesus as the Qur’an said. But then Hamka adds more historical information on the problem of Jesus who was being worshipped as a divine being. Hamka said that the idea of Jesus being considered one similar to God or being the son of God was formulated in the council of Christian leaders after the death of Jesus. Hence, the mistake is not on Jesus but on his followers. Here Hamka added a polemic element in his commentaries; and thus he involves himself in recent polemic with the Christian (tradition).

2. Surah 4, 157-159 and 171-173

Similar to his commentary on the above verses, Hamka has also a polemic and apologetic comment toward the ideas on Jesus. Again Hamka stresses the rejection of the divinity of Jesus. He says that it was the Jews’ fault when they said they have killed Jesus the messenger of God. But based on the Qur’an, the truth is they did not kill him; they killed somebody who looked like him. And based upon this error, the Christians believed that Jesus was killed by the Jews.

Concerning the word kalimah Allah (word of God) and Ruhul-Qudus (the Spirit) from which Jesus came to alife, Hamka understands them in a logic and common way. The kalimah is God’s word used to give life to Jesus, the same as used when God created Adam, by only with the word “be”. And for the word ruhul-Qudus, he consideres it as (the spirit of) angel, Gabriel. He also uses biblical reference to support his opinion. It is interesting that when Hamka is stressing the humanity of Jesus, he quotes a biblical verse (for instance John 17,3) and most widely he quotes the Gospel of Barnabas. But, when he is denying the divinity of Jesus, he considered the Bible as one being corrupted, so it is unreliable; and he then uses the Qur’an as his reference.

By comparing Hamka’s way of interpreting qur’anic messages by using Christian traditional sources (biblical verses, except the Gospel of Barnabas) and the way used by Muhammad in supporting his message (by referring to previous prophets, in this case to Jesus), it can be said that both have a very similar way of using other sources. Datas or ideas found in the paganism, Jewish and Christianity known widely in community (whether reliable or not) are used to support their ideas, which in Hamka’s case are derived from the Qur’an. Besides, Hamka has positively also analyzed and interpreted terms which are unclear (such as the Word and the Spirit of God) to be rationally and logically understandable. /srr



[1]Unless there are particular practices which are not mentioned in the Qur’an, the sources of islamic teaching refered to are the Sunnah, Ij’ma, Qiyas (and Ijtihad). These references are accepted by especially the four major islamic schools of thought in Sunniites’ stream (i.e. the Sjafii, Maliki, Hanbali and Hanafi).

*Presented at the Postgraduate Seminar, IIMO-Universiteit Utrecht, 2003.