Islamic Doctrine of Christ

Introduction:

The world religion of Islam was founded by an Arabian visionary named Ubu'l Kassim, who was born in the city of Mecca in A.D. 570, and who would later be named Muhammad, which means, "one highly praised.". Muhammad claimed that he received divine revelation from God through the angel Gabriel. These revelations are considered to be the very foundation for the writings of the Qur'an. Muslims affirm that these writings were given orally by Muhammad to others who wrote them down piece by piece over a period of twenty-three years and later compiled them into what is now considered the Muslim Holy Book. The Qur'an is divided into 114 chapters called suras, and is considered to be an expression of the divine will of God among men. As Muslim theologian, Muhammad Khan explains, "The Qur'an, is the record of the verbal revelation vouchsafed by God to Muhammad, the prophet of Islam, over a period of twenty-two years (610-632). It is the very words that God put in the mouth of the prophet (Deut. 18:18). It contains all truth (John 16:13) for the guidance of mankind. Its message is universal. It affirms the truth of all previous revelations and the righteousness of all Prophets." Given these claims, it is essential to examine the teachings of the Qur'an to determine if they are compatible with the theology of the Old and New Testament. On the surface, there are some similarities between Islam and Christianity. They are both monotheistic, have a belief in spirits and angels, a future impending judgement, heaven and hell, and a future resurrection. In addition, both religions were established by historical verifiable figures and believe that God has revealed Himself through the prophets by divine revelation. However, there are many key differences in the foundational tenants of each religion, such as the character and attributes of God, the person of Jesus Christ, and the way of salvation. It is my purpose in this essay to narrow the focus to the Islamic doctrine of Christ and to examine its teachings in light of Scripture. It is my belief that the foundational doctrines in the Qur'an regarding Christ are incompatible with Biblical Christianity, and I will attempt to demonstrate that the Islamic worldview is faulty and often inconsistent even within its own claims

The Person of Christ:

To better understand the Islamic doctrine of the person of Christ, it is vital to comprehend that the most prominent characteristic of God in the Muslim mind is the notion of pure monotheism. This foundational Muslim belief can be summed up in the Islamic confession (shahada): La ilaha illa Allah, Muhammad rasul Allah, "There is no God but Allah and Muhammad is Allah's Apostle." Islam teaches that the Muslim deity, "Allah", is the one true God and that all other views of God are false. As Muslim apologist Muhammad Khan writes, "The Qur'an is insistent upon the unity of God and emphatically condemns any doctrine, idea, or concept which might directly or indirectly tend to associate any other thing or being with God as a partner or equal." As the Qur'an so clearly states, "Say: He is God alone: God the eternal! He begetteth not, and He is not begotten; and there is none like unto Him." (Sura 112:2-5). It is evident that the Qur'an not only denies the concept of the Trinity, or a plurality within the oneness of God, but it also emphatically states that Christians are unbelievers or infidels because of their Trinitarian beliefs. "They surely are infidels who say, 'God is the third of three.' For there is no God but one God: and if they refrain not from what they say, a grievous chastisement shall light on such of them as are infidels" (Sura 5:76). The greatest of all sins in the Islamic faith is the sin of "shirk", or the assigning of partners to God. As the Qur'an clearly states, "God truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he, who joineth gods with God, hath erred with far-gone error." (Sura 4:116).

It is apparent that Muhammad did not have a correct understanding of what Scripture teaches regarding the doctrine of the Trinity. Christians are not polytheists who believe in three gods, but rather are monotheists who believe that God is only one God who is a triune Being. The trinity is the belief that God is one in nature and yet He is three in persons. God is one in essence or Being and within the unity of the one God there are three Persons; the Father, the Son, and the Holy Spirit. All three persons share the same nature and attributes. As apologist Norman Geisler explains, "By saying God has one essence and three persons it is meant that he has one 'What' and three 'Whos.' The three Whos (persons) each share the same What (essence). God is a unity of essence with a plurality of persons. Each person is different, yet they share a common nature." In addition, a verse in the Qur'an implies that Muhammad may have also misunderstood the composition of the personhood that makes up the Trinity. According to Sura 5:116, the Christian view of the Trinity consists of God the Father, Jesus the Son, and Mary the Mother. "And when God shall say- O' Jesus, Son of Mary: hast thou said unto mankind-'Take me and my mother as two Gods, beside God?' He shall say- 'Glory be unto Thee! it is not for me to say that which I know to be not the truth…'".

Lastly, the rigid monotheistic belief of Islam that does not allow for the plurality of persons within the oneness of God's Being, prove to be inconsistent even within its own teachings. Muslim theologians assert that the Qur'an, in addition to God, is eternal, uncreated and is the spoken word of God which expresses the mind of God, yet it is not identical to the very substance or essence of God. As Sura 85:20 states, "Yet it is a glorious Koran, Written on the preserved table." Islamic theologian, Ignaz Goldziher explains this relationship between God and the Qur'an, "speech is an eternal attribute of God, which as such is without beginning or intermission, exactly like His knowledge, His might, and other characteristics of His infinite being." By Muslims acknowledging that the Qur'an is the eternal speech of God and an attribute of God but yet it is not identical to God's very essence, it reveals that Islam allows for a type of plurality within its own doctrine of monotheism. The exact thing that Islam criticizes Christianity for and therein lies the contradiction.

Given the Islamic opposition to the Trinity, it is essential to evaluate its teachings regarding the person of Christ. First, the Qur'an is very clear in expressing the belief that Jesus is not divine and therefore he is not the Son of God. Jesus is considered to be merely human and one of God's many prophets or messengers, but not God's only Son. "Christ the son of Mary was no more than an apostle; many were the apostles that passed away before him. His mother was a woman of truth. They had both to eat their daily food" (Sura 5:78). The Qur'an also declares that believers in the divinity of Christ have committed a great blasphemy. "In blasphemy indeed are those that say that Allah is Christ the son of Mary" (Sura 5:17). "It is not befitting to Allah that He should beget a son. Glory be to Him! When He determines a matter, He only says to it: 'Be' and it is" (Sura 19:35). Another argument that the Qur'an makes is that Jesus, like Adam, is a creation of God and not God the creator. "The likeness of Jesus with God is truly as the likeness of Adam. He created him from the dust, then He said unto him: 'Be!' and he was" (Sura 3:59).

Interestingly, while Muhammad rejected the divinity of Christ, the Qur'an often shows much respect for Jesus in portraying him as a great Hebrew prophet. The Qur'an even affirms various events of the life of Jesus such as the virgin birth (3:45-47), his sinless life (19:19), and the many incredible healings and other miracles that he performed (3:49). In addition, The Qur'an teaches that Jesus ascended into heaven (4:158), and that he bears such titles as the "Messiah" and the "Spirit of God" (4:169-71). However, while the Qur'an does attribute these characteristics to Jesus, it would be an error to come to the conclusion that Islam depicts Jesus as anything more than a prophet. As Muslim theologian, Ulfat Aziz-Us-Samad explains, "Reason refuses to accept a man who was born of a woman, suffered from human wants, ignorance, and limitations, and gradually grew in stature, power, and wisdom, like all other human beings, as God. To put human limitations upon God and to believe in His incarnation in a human body is to deny the perfection of God." Even the Qur'an's teaching of the virgin birth does not give credence to the deity of Christ. Kenneth Cragg, noted Christian scholar on Islam explains, "The fascinating situation in Islam is that the virgin birth stands alone, does not serve, or effectuate, Incarnation, indeed, quite excludes it. Mary is understood as the virgin mother of the prophet Isa. She gives birth to him without human intervention in order that he and she may be 'signs' and that his prophethood…may enter the world."

Another intriguing notion in Islam is the teaching that all of God's prophets in the Bible and the Qur'an have sinned, except for Jesus Christ. For example, regarding Abraham, Sura 26:82 states, "And who, I hope will forgive me faults on the Day of Judgement…." The Qur'an tells us that Jonah was also revealed a sinner, "He cast lots, and he was condemned. Then the big Fish did swallow him, and he had done acts worthy of blame" (Sura 37:141-42). Even Muhammad, who is considered to be the prophet who supercedes all prophets, is revealed to be a sinner. Sura 48:1-2 shows Allah's forgiveness towards Muhammad's sins, "Verily we have granted thee a manifest victory that Allah may forgive thee thy faults of the past and those to follow; fulfill his favour to thee; and guide thee on the straight way." Yet regarding Jesus, who is considered a lesser prophet than Muhammad, the Qur'an teaches that Christ is holy, faultless and sinless. For example, Sura 19:19 states, "he [Gabriel] said: 'Nay, I am only a messenger from the Lord, (to announce) to thee the gift of a holy son.'"

As mentioned earlier, the Qur'an is vehemently opposed to the idea that Jesus is the Son of God in a special or exclusive sense. This idea is repulsive to Muslims because they have a grossly anthropomorphic view whereas they assume that Christians believe that God had sexual relations with Mary in order to produce the offspring (Jesus). Muslims are often quick to point out that Jesus is not the only one in the Bible who is referred to as a "Son of God". For instance, angels are often referred to as "sons of God" in Scripture. "Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them" (Job 1:6 KJV). In addition, people are often referred to as "sons of God ." As Romans 8:14 states, "For as many as are led by the Spirit of God, these are the sons of God" (KJV). Muslim apologist Ulfat Aziz-Us-Samad expounds, "This phrase meant nothing more than nearness to God in love…. It was devout life and kind and merciful behavior that made a man worthy of being called the son of God. In view of this, there is no justification for Jesus as the Son of God, in an exclusive or unique sense."

At the very heart of the Christian faith is the belief in the deity of Jesus Christ. On the other hand, Islam rejects this cornerstone doctrine as shown by the various passages in the Qur'an. Given that these two beliefs are mutually exclusive concepts, it is imperative to examine the evidence for Christianity's proclamation that Jesus Christ is the eternal Son of God. As already mentioned, the Qur'an itself mentions that Jesus is the promised Messiah of Scripture (Sura 5:19). Therefore, it behooves us to examine what Scripture actually reveals about the Messiah. First, the Old Testament discloses that the Messiah that would come in the future would be God Himself. For example, Psalm 45:67 is a reference to the Messiah in which the psalmist states, "Thy throne, O God, is forever and ever…Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" (KJV). In this passage, the words "Thy throne" reveal that it is a reference to the Messiah. Notice that the Messiah is addressed as God and that it is God who anoints God the Messiah. Hence, these verses not only reveal that the Messiah is God, but also give us a glimpse into the plurality of persons within the Godhead. In addition, the Old Testament prophet Isaiah tells us that the Messiah would be mighty God. "For unto us a child is born, and unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isa. 9:6 KJV). Jesus also made very direct and concise claims to be the Messiah that the Old Testament predicted. The New Testament records that at Christ's' trial, the high priest questioned Jesus as to whether or not he was the Messiah. Jesus responded affirmatively, "I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" After this the high priest tore his clothes and exclaimed, "What need we any further witness? Ye have heard the blasphemy: What ye think?" (Mark 14:61-64 KJV). The high priest clearly understood that by Jesus claiming to be the Messiah that he was also claiming to be God.

Similar to the messianic claims, Jesus affirmed himself to be God in many other ways. One of the clearest claims of his own divinity is Jesus' response to the Jews, "Verily, verily, I say unto you, Before Abraham was, I am" (John 8:58 KJV). This is the same name that God gave for Himself as was revealed to Moses at the burning bush in Exodus 3:14, when God said, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (KJV). Jesus was not only claiming to have existed before Abraham, but was also revealing that he is the Yahweh God of the Old Testament Scripture. These Jewish leaders undoubtedly understood Jesus' claim to divinity as they subsequently tried to stone him for blasphemy. In John 10:30, Jesus claimed to be God when he told a gathering of Jews, "I and my Father are one" (KJV). Again, the Jews tried to stone him "because…thou a man, makest thyself God" (John 10:33 KJV). In addition, Jesus claimed to be God when he prayed, "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was" (John 17:5 KJV). Since God had earlier revealed in the Old Testament, "and my glory will I not give to another" (Isa. 42:8 KJV), Jesus was certainly expressing his nature of deity.

Jesus also claimed many of the same titles that God claimed exclusively for Himself. In Revelation 22:13, Jesus claimed the same title as Jehovah when he said, "I am the Alpha and the Omega, the beginning and the end, the first and last" (KJV). In the Old Testament, the psalmist says regarding God, "The Lord is my shepherd" (Ps. 23:1 KJV). Yet Jesus revealed, "I am the good shepherd" (John 10:11 KJV). In Isaiah, the Scripture declares, "the Lord shall be unto thee an everlasting light…" (60:19 KJV). Jesus boldly asserted claims to this title when he proclaimed, "…I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12 KJV).

Jesus also claimed that he was God by claiming the prerogatives of God. In Mark 2:5, Jesus told the paralytic, "Son, thy sins be forgiven thee" (KJV). The scribes then accused Jesus of blasphemy as they responded, "who can forgive sins but God alone?" (Mark 2:7 KJV). Jesus then proceeded to heal the man by the power of God in order to validate his divine right to forgive the man's sins. The Old Testament also teaches that only God has the power to judge (Deut. 32:35), and to raise the dead (Ps. 2:7). Yet Jesus claimed these same prerogatives to raise and judge the dead when he declared, "…The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live…And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:25,29 KJV).

Lastly, the Old Testament teaches that only God is to worshiped (Exod. 20:1-4; Deut. 5:6-9). The New Testament confirms this teaching by giving examples where both men and angels refused to be worshiped (Acts 10:26; Rev 22:8,9). However, Jesus not only accepted worship from his disciples on many occasions, but he encouraged them to worship him. After Jesus had stretched forth his hand and stilled the storm, "then they that were in the ship came and worshipped him saying, Of a truth thou art the Son of God" (Matt. 14:33 KJV). On another occasion after Jesus had healed a certain man, who had been blind from birth, Jesus later questioned him, "Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him" (John 9:35-38 KJV). Jesus also commended Thomas when he worshiped and acknowledged Christ's deity. When Thomas saw the resurrected Christ he cried out, "My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed" (John 20:28,29 KJV). Therefore, by accepting the disciples worship, Jesus acknowledged that he is God.

In addition to Jesus' own claims of deity and his acceptance of worship, the Scripture records that the early church believed Jesus to be God in human flesh. The apostle Paul in his letter to Titus writes, "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Titus 2:13 KJV). Later Paul confirms the deity of Christ by stating that "…the kindness and love of God our Saviour toward men appeared…" (Titus 3:4 KJV). The apostle Paul begins his Second Epistle as "…to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ" (2 Pet. 1:1 KJV). Paul also writes of Christ, "Who is the image of the invisible God, the firstborn of every creature: For by him were all things created" (Col. 1:15,16 KJV). This passage shows Christ as the revelation of God Himself who is the omnipotent creator of all creation. As Colossians later points out, "For in him dwelleth all the fullness of the Godhead bodily" (2:9 KJV). The apostle John also begins his gospel with the same proclamation, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1 KJV). It is evident from the abundance of testimony from Jesus, his followers, as well as unbelievers, that Jesus claimed to be God. As C. S. Lewis stated regarding evidence of these testimonies, "I am trying here to prevent anyone saying the really foolish things that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher; but I don't accept his claim to be God.' That is the one thing that we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher: He would rather be a lunatic-on a level with the man who says he is a poached egg-or else he would be the Devil of hell." Given this evidence, Islam's claim that Jesus was only a prophet of God but not the Son of God is a self-defeating statement. For if Jesus was not the Son of God, then neither was he a true prophet, since he would have either lied or have been deceived regarding his very own identity

To further verify these various testimonies, there are also many first and second-century documents, which correspond to the pages of Scripture. The first-century Jewish historian, Flavius Josephus, has confirmed various New Testament accounts through his writings. There are two passages in his "Antiquities" that give great detail regarding the life and character of Christ, as well as the miracles he performed including his death and resurrection. In addition, Roman author and administrator, Pliny the Younger, gives much detailed information regarding the worship practices and beliefs of early Christians, including the deity of Christ. In a letter to Emperor Trajan around A.D. 112 he writes, "They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to do any wicked deeds, but never to commit any fraud, theft, or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then to reassemble to partake of food-but food of an ordinary and innocent kind." This letter provides concrete proof that the early Christians sang hymns to Christ and that they worshipped him as God. These external sources also refute the Islamic argument that corrupted Scriptures have misguided Christians regarding certain practices and beliefs of the early church, including the deity of Christ.

As mentioned earlier, Islam does acknowledge the virgin birth of Jesus, yet it does not affirm that this manner of birth gives implication to the divinity of Christ. Islamic theologian, W. Montgomery Watt comments, "…in their view, it is a miracle like many others, that is, an interference by God with the ordinary laws of nature, and somewhat similar to the conception of John the Baptist by Elizabeth in old age." Islam fails to recognize that not only does the Scripture reveal the supernatural quality of the birth of Christ, but also the deity of Christ. The book of Matthew affirms that Jesus is the fulfillment of the predictive prophecies of the Messiah in the book of Isaiah. "Now all this was done, that it might be fulfilled which was spoken of the Lord by a prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us" (Matt. 1:22,23 KJV). Further, while the Qur'an depicts that Allah used an angel as being instrumental in the conception of Jesus, the Bible tells a different story. When Mary asked the angel how she could birth a son since she was still a virgin, the angel answered, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35 KJV). Not only does the angel describe the manner of Christ's conception which shows the Qur'an's teaching to be contradictory, but he also tells us that Jesus is the very person that Islam denies, the Son of God.

As mentioned earlier, followers of Islam try to reason that the incarnation of God denies the perfection of God since God would then subject Himself to limitations such as human wants and needs. In addition, Jesus had to grow in stature, power and wisdom. The problem with this argument is that it fails to recognize the two separate natures of Christ: his divine nature and his human nature. Consequently, whenever a question is asked regarding Jesus, it needs to be examined in light of his two separate natures. As Norman Geisler clarifies, "Did Christ get hungry? In his divine nature, no; in his human nature, yes…did he get tired? As God no; as human yes…Could Jesus sin? The answer is the same: as God, no; as man yes (but he didn't)…. While he never sinned, he was tempted and it was possible for him to sin. Otherwise, his temptation would have been a charade."

Both the Qur'an and the Bible acknowledge that Jesus lived a sinless life. Islam also acknowledges that Muhammad was a sinner despite its claim that Muhammad was a superior prophet to Jesus. However, the very essence of Jesus' life supports his claim to be God. As Christian apologist and former Muslim, Abdul Saleeb expounds, "To live a truly sinless life would be a momentous accomplishment for any human being in itself, but to claim to be God and offer a sinless life as evidence is another matter." Jesus' closest disciples who spent the most time with him adamantly attested that Jesus was without sin. Peter said of Christ, "Who did no sin, neither was guile found in his mouth" (1 Pet. 2:22 KJV). The apostle John declares, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8 KJV). However, John then contrasts sinful man to the sinless character of Christ when he states, "…he was manifested to take away our sins; and in him there is no sin" (1 John 3:5 KJV). Jesus himself once asked a hostile crowd, "Which of you convinceth me of sin? " (John 8:46 KJV), but no accusers could come forth with any evidence. Jesus also stated in regard to His relationship with his heavenly Father, "for I do always those things that please him" (John 8:29 KJV). This statement reveals that Christ knew himself to be free from the guilt of sin.

Not only did Jesus profess to be God, but also he backed this claim by performing various miracles. When John the Baptist was asking for Jesus' confirmation that he was Messiah-God, Jesus responded, "Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them" (Matt. 11:4,5 KJV). In addition, the greatest miracle of Jesus also happens to be the very foundation for the Christian faith, the resurrection of Christ. Not only did Jesus predict his resurrection (Mark 8:31), but he also fulfilled Old Testament prophecies which taught the resurrection (Ps. 16:10). In contrast, the Qur'an admits that God never confirmed Muhammad with signs and wonders. In Muhammad's own words as quoted in the Qur'an, "They say: 'Why is not a Sign sent down to him from his Lord.'" It further goes on to acknowledge that "God hath certain Power to send down a Sign" (Sura 6:37). Another occasion reveals that Muhammad refused to perform miracles to support his claim to prophethood (Sura 3:181-84). While Muhammad failed to perform any real miraculous evidence to back his claims to being God's prophet, Jesus, on the other hand, did perform numerous miracles confirming his claim to be the eternal Son of God.

Followers of Islam often argue that Jesus is not, in any exclusive sense, the Son of God, due to the fact that the Bible also refers to others as "sons of God". It is true that Scripture sometimes refers to angels as the "sons of God" (Gen. 6:2; Job 1:6). In addition, people are often called "sons of God" ( John 1:12; Rom. 8:14). However, the Bible tells us that Jesus Christ himself is the creator of all things, including angels and humans (Col. 1:16). Geisler explains, "The angels are the "sons of God" in the sense that they are His creation." In addition, whereas Jesus is the Son of God by very nature being God (Heb.1:13), Christians, as human creatures, become the sons of God by adoption. "Having predestined us unto the adoption of children of Jesus Christ to himself, according to the good pleasure of his will" (Eph. 1:5 KJV).

The Death of Christ:

While the first non-negotiable doctrine in Islam regarding Christ is the denial of his deity, the second point is the denial that Jesus died on the cross and consequently there is no atonement for sins. The Qur'an, in a few words, simply dismisses as error the very words of Jesus and all the testimonies of the apostles and the other eyewitnesses. "…they have said, Verily we have slain Christ Jesus the son of Mary, the apostle of Allah; yet they slew him not, neither crucified him, but he was represented by one in his likeness….They did not really kill him; but Allah took him up into himself" (Sura 4:157,58). The phrase "he was represented by one in his likeness" has been interpreted by many Muslim theologians to mean that it was not Jesus who died on the cross, but rather that God substituted someone else on the cross in Jesus' place. This person was made to look like Jesus and was crucified as Jesus by mistake. Another phrase in this passage, "but Allah took him up into himself" is often interpreted that God raised Jesus to heaven before he could be seized and consequently avoided death. Muslim theologian, Ibn Taymyya, argues this point and indicates that followers of Christ were even unsure regarding Christ's crucifixion. "God said 'They certainly did not kill him'. The meaning is that God denies the killing; He is certain about it. There is no doubt about it, in contrast to those who differed because they were in doubt whether or not he was killed. Those who believed it were not certain about it, since they could produce no proof for it."

The identity of Jesus' substitute is an article of great debate among Muslim theologians. One popular candidate for Jesus' replacement on the cross is Judas Iscariot. Other commentaries suggest that it was either Simon of Cyrene or one of Jesus' disciples; but all agree that it was not Jesus. Former Muslim Abdullah Saleeb notes, "The view that Judas replaced Christ on the cross was again popularized in the Muslim world by 'The Gospel of Barnabus'…. Based on some of the alleged sayings of Muhammad it is believed that just before the end of time Jesus will come back to earth, kill the antichrist, kill all pigs, break the cross, destroy the synagogues and churches, establish the religion of Islam, live for forty years, and then will be buried in the city of Medina beside the prophet Muhammad."

One of the chief motivating factors for Islam's denial of Christ's death on the cross is that to the Muslim mind it is unthinkable that God would permit one of his prophets be crucified and suffer disgrace. In A.D. 781, Caliph Mahdi defended the Islamic rejection of the cross by stating, "It was not honorable to Jesus Christ that God should have allowed him to be delivered to Jews in order that they might kill him." Obviously, since Islam denies that Jesus died on the cross, it is consistent that the Qur'an does not record the resurrection of Christ or the provision of an atonement. As former Muslim, Philip Lochhaas explains, "Without faith in the substitutionary death of the Son of God for the sins of the world (the atonement), Muslims must rely on the will of Allah and faithful performance of the duties of the five pillars to offset these sins and make them acceptable to Allah.... Muslims can only hope that Allah will have mercy on them and forgive them and take them to paradise when they die." As the Qur'an states regarding the day of judgement, "They whose balances shall be heavy with good works, shall be happy; but they whose balances shall be light, are those who shall lose their souls, and remain in hell forever" (Sura 23:102-3).

The Islamic assertion that Jesus did not die on the cross flies in the face of overwhelming historical and Scriptural evidence which gives support for the crucifixion.

While Muslims claim that Jesus' own followers were even unsure of his crucifixion, this is clearly contrary to the facts. For example, the gospel records show that "…there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene" (John 19:25 KJV). In addition, the Scripture also reveals that the apostle John was standing at the foot of the cross when Jesus placed his mother, Mary, in the care of John (John 19:27). The Roman soldiers who were experienced in crucifixion and in evaluating when death had occurred, were so convinced of Jesus' death that they did not think that it was necessary to break his legs (John 19:33). Note: The breaking of legs was a common practice to hasten the death of the person hanging on the cross. This action would prevent them from pushing themselves up with their feet and thereby would cause them to suffocate. Pilate also made sure that Jesus was dead by summoning the centurion to verify that his death was indeed a fact. Medical proof that Jesus was physically dead is also established because the records disclose that when Jesus' side was pierced with a spear, that this produced a flow of water and blood. This gives medical evidence that Jesus' body was already dead when the wound was inflicted. Lastly, Jesus' body was placed in a sealed tomb for three days after being wrapped in about one hundred pounds of cloth and spices (Matt. 27:60). Any speculation that Jesus did not die would have to be laid to rest, as lack of water, food, and medical care would have ended his life

Further support for the death of Christ is the fact that the Old Testament predicted it (Isa. 53:5-10; Dan. 9:26; Ps. 22:16; Zech. 12:10). Apologist John Ankerberg expounds, "In Zechariah 12:10, also written 500 years before Christ, it is prophesied that God Himself will be pierced by the inhabitants of Jerusalem, who will mourn over Him. The Hebrew word means pierced as with a spear, just as Jesus was pierced by the Roman spear after his death and had others mourn over Him (John 19:34-37). What is interesting about this prophecy is that God, as Spirit (John 4:24) cannot be physically pierced; hence this prophecy must refer to an incarnation of God." In addition, in Daniel 9:24-27, which was also written over 500 years before the birth of Christ, an astounding prophesy was given that the Messiah would be killed at the exact time that Jesus was actually crucified on the cross.

The New Testament writers are also in agreement that Jesus died on the cross. As the apostle Paul wrote, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:18 KJV). The apostle Peter also gives testimony to Christ's death, "For Christ also hath suffered for sins, the just for the unjust, that he might bring us to God, being put to death, but quickened by the Spirit" (1 Pet. 3:18 KJV).

Furthermore, Jesus himself prophesied on many occasions that he would die and then be resurrected (Matt. 12:40; John 2:19-21). Mark 8:31 reveals that Jesus "began to teach them, that the Son of Man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again (KJV).

Lastly, many credible sources outside of the Scriptures validate the historical event of Christ's death. As F. F. Bruce notes regarding the first-century Roman historian, Tacitus' description of Christians in his work "Roman Annals", "They got their name from Christ, who was executed by sentence of the procurator Pontius Pilate in the reign of Tiberius." Also, Lucian, the second-century Greek writer refers to Christ as "the man who was crucified in Palestine because he introduced a new cult into the world." Lastly, the first-century Jewish historian, Flavius Josephus, has confirmed various New Testament accounts through his writings. A passage in his "Antiquities" gives detailed verification regarding the life and character of Jesus, as well as the miracles he performed including his death and resurrection. "Now there was about this time, Jesus, a wise man, if it be lawful to call him a man. For he was one who wrought surprising feats…. He was [the] Christ…he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him." The abundance of testimony from outside historical sources as well as the Scriptures, give us overwhelming evidence that Jesus really did die on the cross, contrary to Islamic teaching.

Conclusion:

Islam rejects Christ's death on the basis that God would not allow his prophet to suffer defeat from his enemies. Yet it is on this issue that Muslims miss the greatest point. Even the Qur'an teaches that God is just (Sura 21:47,48). Yet absolute justice requires that a penalty must be paid for sin, consequently God cannot simply overlook sin (Heb. 9:22). This penalty must be paid by either the person who commits sin, or by a voluntary substitute capable of paying the sin debt in his place. As Moses explained in the book of Leviticus, "For the life of the flesh is in the blood…. For it is the blood that make an atonement for the soul (17:11 KJV). The writer in Hebrews adds, "without shedding of blood there is no remission" (Heb. 9:22 KJV). In addition, Jesus is the perfect mediator between God and man since he is both fully God and fully man. It is Christ alone who qualifies as the sinless Lamb of God to atone for the sins of mankind. This is why John the Baptist declared regarding Christ, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29 KJV). Christ voluntarily gave up his life and satisfied God's justice so that we can be free from the penalty of sin, which is death. As 1 Peter 3:18 states, "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God" (KJV). Given that Islam rejects the crucifixion of Christ, Muslims have no way to account as to how God can be completely just while at the same time be merciful. Finally, Muslims wrongly assume that by allowing Jesus to go to the cross that God did not deliver Jesus from his enemies. While Christ did suffer and die on the cross for our sins, it was on the third day after his death that God raised him up in victory. For "God hath raised up, having loosed the pains of death; because it was not possible that he should be holden of it" (Acts 2:24 KJV). Further, it is because of Christ's death and resurrection that we have the hope of eternal life. As the apostle Paul so pointedly proclaimed, "O death, where is thy sting? O grave, where is thy victory?" (1 Cor. 15:55 KJV).