முஹம்மது அஸத் திருக்குர்ஆன் ஆங்கில மொழியாக்கத்தில் ஈஸா நபியின் மரணம்

Asad - Sura 5, Al-Maida Ayah 117

Nothing did I tell them beyond what Thou didst bid me [to say]: 'Worship God, [who is] my Sustainer as well as your Sustainer.' And I bore witness to what they did as long as I dwelt in their midst; but since Thou hast caused me to die, Thou alone hast been their keeper: for Thou art witness unto everything. Surah 5 - Al-Maida , Ayah 116 Commentary - 139

Sc., "after Jesus' death": this is fully evident from Jesus' subsequent reference, in the past tense, to his own death ("since Thou hast caused me to die") in verse {117}. On the other hand, the verb qala (lit., "He said") can also have the meaning of "He will say" (see note [141] below). Asad - Sura 3, Al-i'Imran Ayah 55

Lo! God said: "O Jesus! Verily, I shall cause thee to die, and shall exalt thee unto Me, and cleanse thee of [the presence of] those who are bent on denying the truth; and I shall place those who follow thee [far] above those who are bent on denying the truth, unto the Day of Resurrection. In the end, unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ.

Surah 4 - An-Nisaa , Ayah 158 Commentary - 172

Cf. 3:55, where God says to Jesus, "Verily, I shall cause thee to die, and shall exalt thee unto Me." The verb rafa'ahu (lit., "he raised him" or "elevated him") has always, whenever the act of raf' ("elevating") of a human being is attributed to God, the meaning of "honouring" or "exalting". Nowhere in the Qur'an is there any warrant for the popular belief that God has "taken up" Jesus bodily, in his lifetime, into heaven. The expression "God exalted him unto Himself" in the above verse denotes the elevation of Jesus to the realm of God's special grace - a blessing in which all prophets partake, as is evident from19:57, where the verb rafa'nahu ("We exalted him") is used with regard to the Prophet Idris. (See also Muhammad 'Abduh in Manar III, 316 f., and VI, 20f.) The "nay" (bal) at the beginning of the sentence is meant to stress the contrast between the belief of the Jews that they had put Jesus to a shameful death on the cross and the fact of God's having "exalted him unto Himself". Surah 4 - An-Nisaa , Ayah 157 Commentary - 171

Thus, the Qur'an categorically denies the story of the crucifixion of Jesus. There exist, among Muslims, many fanciful legends telling us that at the lastmoment God substituted for Jesus a person closely resembling him (according to some accounts, that person was Judas), who was subsequently crucified in his place. However, none of these legends finds the slightest support in the Qur'an or in authentic Traditions, and the stories produced in this connection by the classical commentators must be summarily rejected. They represent no more than confused attempts at "harmonizing" the Qur'anic statement that Jesus was not crucified with the graphic description, in the Gospels, of his crucifixion. The story of the crucifixion as such has been succinctly explained in the Qur'anic phrase wa-lakin shubbiha lahum, which I render as "but it only appeared to them as if it had been so" - implying that in the course of time, long after the time of Jesus, a legend had somehow grown up (possibly under the then-powerful influence of Mithraistic beliefs) to the effect that he had died on the cross in order to atone for the "original sin" with which mankind is allegedly burdened; and this legend became so firmly established among the latter-day followers of Jesus that even his enemies, the Jews, began to believe it - albeit in a derogatory sense (for crucifixion was, in those times, a heinous form of death-penalty reserved for the lowest of criminals). This, to my mind, is the only satisfactory explanation of the phrase wa-lakin shubbiha lahum, the more so as the expression shubbiha li is idiomatically synonymous with khuyyila li, "[a thing] became a fancied image to me", i.e., "in my mind" - in other words, "[it] seemed to me" (see Qamus, art. khayala, as well as Lane II, 833, and IV, 1500).