English

KFGQPC HAFS

Mahmoud Khaleel Al-Husary

Ibn Kathir (Abridged)

Malak Faris Abdalsalaam

This passage in the Quran is clear in rejecting the narrative common among both Jews and Christians to the effect that Jesus (peace be upon him) was put on a cross and killed. The exact way in which God saved him from that is open to interpretation, but what is made explicit is that God raised Jesus (peace by upon him) up (to the heavens), alive.

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Scholars have various interpretations of the details, and what exactly is intended by “it was made to appear so to them” (*shubbiha lahum*). Many state that someone who looked (or was made to look) like Jesus was put on the cross in his place, so those around would have assumed it was indeed him. Some have suggested that Jesus himself was put there but only seemed to have died—this, too, would be consistent with witness reports that he was crucified.

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However, it should be noted that the historical record is not clear on this matter, certainly not the four Canonical Gospels. Most critical historians believe that Luke and Matthew took their account from Mark, while the majority of scholars date the Gospel of John to the second century; some say the very end of the first century. Furthermore, these gospels cannot be regarded as decisive historical evidence because their authors are unknown and the authors’ sources are also unknown.

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Another purported testimony from the first century is from Josephus’ Antiquities of the *Jews*. The passage in question is believed by all authorities to have been tampered with, with some declaring it an outright forgery. Those scholars who believe that there was an original shorter version of this text “disagree about exactly how to reconstruct the original of the passage.” (Levine & Brettler, *The Jewish Annotated New Testament*, p. 576). The only remaining testimony to the crucifixion is from the letters of Paul, who is clearly not an eyewitness.

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On the other hand, a number of Gnostic (or other early heterodox Christian) sources put forth a narrative that someone else, namely Simon of Cyrene, was crucified in Jesus’ place. This is mentioned only to demonstrate that, in the early centuries of Christianity, there were considerable conflicting and competing narratives concerning Jesus, and that those who claim that he was crucified (whether Jews or Christians) have no certain knowledge on which to base their claims.



Does the Quran here deny a historical event?

The Quran’s assertion that Jesus (peace be upon him) was not crucified is consistent with historical facts.