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14 Jesus in Islam Jesus in Islam Amar Djaballah Amar Djaballah is Professor of Introduction as a powerful prophet from God. Frequently, they voice a reproach, Biblical Studies and Dean of the Faculté As a religion, a faith, a culture, and a that appears to be quite valid from de Théologie Évangélique (affiliated with political system, Islam presents a number their perspective, to Christians: Acadia University) in Montréal, Canada. of challenges to the world. Of all these, the “Why don’t you give any hearing or consideration to our prophet He is the author of numerous books and most important to the Christian commu- Muhammed, when we accept the articles in French, including a New Tes- nity (and perhaps to the world in general) status and teachings of Jesus?”1 tament Greek grammar. Dr. Djaballah has may be the spiritual one. At any rate, none Hence, serious consideration of Jesus in Islam could at least open the written a book on the parables to be is more fundamental. To face it successfully, possibility of a dialogue with a reli- published in English (Eerdmans, forth- we need, as Christians, to be involved in gion that otherwise is reputed to harbor conceptions of God and faith coming) and a short English monograph prayer and witness, evangelism and mis- that are diametrically opposed to the on Islam. sion; we need also serious theological Christian ones. refection and understanding of Muslim (4) Christians need to be acquainted with the Muslim Jesus (or ‘Issa as he faith and practices. It is vital that we is respectfully called in the Qur’an develop creative ways to make known our and Muslim tradition) because of the faith and to communicate genuine con- very respect shown to him in this religion. Some may find it thought cerns to Muslims. Within such a program, provoking that the Quranic under- a careful consideration of Jesus in Islam standing of Jesus is closer to classi- may help us to better understand Islam and cal Christianity than many teachings on him in contemporary university Muslims; it may also act as a catalyst for religious studies departments and renewing our own thinking about some of seminaries across North America and Europe.2 the issues relating to Jesus in Christianity (5) A Christian principle is at stake and in the world. One thinks, of course, of here: “Do unto others…” If Chris- the plethora of contemporary images of tians wish that Muslims avail them- selves of the opportunity to ponder Jesus (from the sweet Saviour to the super- over the biblical portrait of Christ, star, from Jesus “down in my heart” to that they may find it very difficult not to of the famous “Jesus Seminar”). For a num- take the first step. Dialogues are notoriously difficult and delicate, ber of reasons, the topic “Jesus in Islam” they may err on both extremes and repays serious study: degenerate either into empty polite exercises or into practices of decep- tion; however, reciprocity is the (1) Jesus, in his person and ministry, name of the game. Genuine dialogue is central to Christian faith and life; and debates are possible, and they foundation for the first, source for should be welcomed and encour- the second. aged. Sincerity and respect in these (2) To a large extent, Jesus is looked endeavours may not exclude con- upon favorably even in a society that version itself; why should it?3 disdains the Church. His figure com- (6) The last 30 years or so witnessed mands respect among non-believers; a renewed interest in the life, minis- some of his teachings are valued by try and teaching of the historical non-Christians and others are part Jesus, at a level perhaps never of general culture, albeit at a super- reached before (with the possible ficial level. exception of the end of the nine- (3) The topic has a strategic impor- teenth century and early twentieth tance for evangelism. Muslims claim century). The “Third Quest of the to respect Jesus and to receive him 14 Historical Jesus,” after the timid and down and later compiled into a book, insufficient renewal encouraged by Bultmann’s disciples in the mid-fif- under Abu Bakr, the first khalif (632-34). ties, seems to open new possibilities During the reign of the third khalif, of truly understanding Jesus in his ‘Uthman (644-56), and due to the existence historical context. Yet the results are mitigated: some are insightful and of several different recitations, a single may prove to be lasting (see the version was made, and an order was given writings of J. D. G. Dunn, N. T. to destroy all other copies.5 Muhammed, Wright, and B. Witherington on the topic); others will probably be short the final messenger and prophet of God, is lived (most of the Jesus Seminar’s in fact the seal of prophethood. Through conclusions). There are clear paral- his mediation, the Qur’an, God’s final lels between some of these and Muslim conceptions of Jesus’ iden- revelation and manifestation of truth, has tity and ministry, suggesting that a been given to Muslims and through them comparative study may be useful. For example, the conclusions of the to all mankind. Jesus Seminar, well known by now, As God’s ultimate revelation, the are strangely reminiscent of Islamic Qur’an completes, corrects, and thus convictions. According to both, Jesus was truly human, but not divine; he supersedes all previous revelation, includ- was a teacher not a Messiah; he did ing the particular revelations granted by not die an atoning death (I will God through Abraham, Moses, David , and suggest below that in the Islamic denial of Jesus’ death on the cross Jesus. Quranic correction is deemed the expiatory dimension is mostly at necessary because, according to Muslim stake); his teaching was useful for understanding and apologetics, previous his time and may have contempo- rary applications. Scriptures had been misunderstood, abrogated, and/or falsified by Jews and The present article aspires only to con- Christians. This belief, though difficult to tribute some basic elements to the discus- substantiate historically or critically, plays sion. In this undertaking, I suggest to focus an important role in Islamic conceptions first on understanding and explanation, relating to the Bible and its portrait of before turning to comparison, confronta- Christ and his ministry; it also has bearing tion, and criticism.4 So I propose an exer- on the place of Jesus (or the lack thereof) cise in understanding; although, such in Muslim piety, devotion, and spiritual- requires proper criticism. ity. For in all vital issues and areas of con- tention between Islam and other faiths, The Muslim Conception Muslims turn to the Qur’an as the final of the Qur’an authority. Christians are sometimes discon- In order to understand the Islamic certed to find that the same applies to Jesus’ conception of Jesus adequately, one must person, status, and ministry. For Muslims, begin with the Muslim’s conception of the the only adequate and authoritative pre- Qur’an. The vast majority of Muslims sentation of Jesus is the one given in the conceive of the Qur’an as the uncreated Qur’an (to which they may add clarifica- and eternal Word of God. As such, it reveals tions gathered from the Hadith and the the Truth and all truths. Historically, it Sunna, the authoritative traditions). The “descended” to Muhammed in the form status of the Qur’an is reason enough not of revelations, within a period of some 23 to turn to the Bible except when the latter years (ca. 610-632), before being written justifies or corroborates the Quranic pre- 15 sentation.6 verses, Muhammed accuses the people of Though space precludes adequately the previous books of voluntarily mis- developing this question here, the charge representing the meaning of their Scrip- should not go unchallenged.7 Christians tures: “They have changed words from should not let Muslim apologetics (espe- their contexts, and they have forgotten cially at the scholarly level) get away with what was revealed,” (or “part of what was the accusation that our Scriptures (Old and revealed”) (5:13; see 4:46; 5:14). In another New Testament) had been changed prior context, Jews are accused of listening to to the appearing of the Qur’an. Historical the Word without integrity—without the and textual studies prove beyond reason- intention of obeying it (5:41). Two main able doubt that they have not been “cor- points seem to be at issue: (1) The denial rupted” as Muslims so easily charge.8 that Muhammed was a prophet (whereas, Aside from historical and critical studies, according to the Qur’an, both the Jewish one is reminded of an argument from sheer and Christian Scriptures predicted his com- logic, pointed out by Augustine and Pascal. ing) and (2) certain ethical issues. On the They remarked that in the Old Testament first matter, Muhammed believed that both Scriptures, Jews had preserved testimony Jews and Christians wrongly interpreted against themselves. For, though they did not their Scriptures. On the second matter, the welcome the Messiah, they did faithfully Jews were accused of misrepresenting transmit God’s logia entrusted to them ethical issues, such as the question of including the prophetic predictions that whether the Torah demands stoning for announce the Messiah’s coming and the adultery. The Hadith charges that the Jews manner of his coming. The very proof of attempted to deceive Muhammed with their disobedience is the evidence for the respect to the adequate punishment for the veracity of the testimony they transmitted.9 sin of adultery.11 Muhammed’s trust in the The argument can be expanded and previous Scriptures is evidenced in the applied to the Christian books.
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