Isa (Jesus)

The Messiah Sent to the Children of Israel

Isa (Jesus) (ʿĪsā) عليه السلام is one of the greatest prophets and messengers of Allah and is among the five prophets known in Islam as Ulū al-'Azm (the Messengers of Firm Resolve). He was sent to the Children of Israel, was given the Injil (Gospel), performed many miracles by Allah's permission, and was honoured with the title al-Masīḥ (the Messiah). The Qur'an presents him as one of Allah's most distinguished servants and mentions him more frequently than many other prophets.^[1]

Isa occupies a unique position in both Islam and Christianity. Muslims and Christians agree that he was born to the Virgin Maryam (Mary), performed extraordinary miracles, and is the promised Messiah. They differ, however, on fundamental questions concerning his nature, his mission, the events surrounding the end of his earthly life, and his relationship with Allah. Throughout this article, the life of Isa is presented according to the Qur'an, authentic Hadith, and mainstream Islamic scholarship, while explaining the meaning of the titles and events that are often understood differently within the two faiths.[^[2]

Unlike many historical accounts, the Qur'an begins the story of Isa before his conception. Rather than introducing Isa immediately, Allah first introduces the righteous family into which He chose him to be born. By beginning with the Family of 'Imran and the life of Maryam, the Qur'an shows that Isa's coming formed part of Allah's divine plan long before his miraculous conception. Understanding this background is essential to understanding both Isa himself and the message that he would later bring to the Children of Israel.^[3]

Before describing the conception of Isa (Jesus) (ʿĪsā) عليه السلام, the Qur'an first introduces the family that Allah chose for this extraordinary event. This order is significant. Rather than beginning with the miracle itself, Allah begins by establishing the righteousness, faith, and devotion of the household into which Isa would be born. The Qur'an identifies this family as Āl 'Imrān (the Family of 'Imran) and places them among the most honoured families in human history.^[4]

The Qur'an names Mary's father as 'Imran. The canonical Gospels do not name Mary's parents. Later Christian tradition refers to her father as Joachim, although this name does not appear in the New Testament.^[4]

Allah says:

"Indeed, Allah chose Adam, Nuh (Noah), the family of Ibrahim (Abraham), and the family of 'Imran above the worlds, descendants one from another. And Allah is All-Hearing, All-Knowing."

Qur'an 3:33–34

The Qur'an does not provide extensive biographical details about 'Imran himself, nor does it name his wife. Authentic Islamic tradition, however, identifies her as Hannah (Anne), a righteous woman who had long prayed to Allah for a child. After many years without children, Allah answered her supplication. Filled with gratitude, she made a solemn vow that the child she carried would be dedicated entirely to the worship and service of Allah.^[5]

The Qur'an records her vow:

"'When the wife of 'Imran said, 'My Lord, indeed I have vowed to You what is in my womb, dedicated to Your service, so accept it from me. Indeed, You are the All-Hearing, the All-Knowing.'"

Qur'an 3:35

At the time, it was customary for boys to be dedicated to religious service, while girls generally were not. Hannah therefore expected that the child she was carrying would be a son. When she gave birth to a daughter, she expressed her surprise, not as an objection to Allah's decree, but because her expectation had been different.

Allah says:

"'Then when she delivered her, she said, 'My Lord, I have delivered a female'—and Allah knew best what she had delivered—'and the male is not like the female. I have named her Maryam, and I seek refuge for her and her descendants in You from satan, the expelled.'"

Qur'an 3:36

The Qur'an immediately indicates that Allah had a far greater purpose for Maryam than anyone could have anticipated. Hannah's expectation of a son reflected the customs of her time, but Allah had chosen her daughter for an honour unlike that granted to any other woman. By entrusting Maryam with the miraculous conception of Isa, Allah demonstrated that honour is determined by His wisdom rather than by human expectations or social conventions.^[6]

Hannah concluded her prayer by seeking Allah's protection for Maryam and for her future offspring from satan. Classical Muslim scholars note that this supplication was answered in a unique manner. The Prophet Muhammad ﷺ taught that every child is touched by satan at birth except Maryam and her son, Isa, whom Allah protected in response to Hannah's sincere prayer.^[7]

The Prophet Muhammad ﷺ said:

"No child is born except that satan touches him at the time of his birth, causing him to cry because of satan's touch, except Maryam and her son."

Sahih al-Bukhari; Sahih Muslim

Thus, even before Maryam was born, Allah's plan for Isa had already begun to unfold. The Qur'an introduces his account by highlighting the faith of his family, the sincerity of his grandmother's supplication, and Allah's selection of a household through which one of His greatest prophets would enter the world.^[8]

After Maryam (Mary) was dedicated to the worship and service of Allah, He accepted Hannah's sincere vow and honoured her daughter with a unique upbringing. Rather than remaining within her family home, Maryam was entrusted to the care of Zakariyya (Zechariah) (Zakariyyā) عليه السلام, one of the righteous prophets of the Children of Israel. Under his guardianship, she devoted herself to worship, remembrance of Allah, and a life of purity that prepared her for the extraordinary role Allah had chosen for her.^[9]

The Qur'an describes Allah's special care for Maryam:

"So her Lord accepted her with good acceptance, caused her to grow in a good manner, and placed her under the care of Zakariyya. Whenever Zakariyya entered upon her in the prayer chamber, he found with her provision. He said, 'O Maryam, from where has this come to you?' She said, 'It is from Allah. Indeed, Allah provides for whom He wills without measure.'"

Qur'an 3:37

The mihrab mentioned in this verse refers to a private place devoted to worship and seclusion rather than to the prayer niche found in later mosques. Maryam spent much of her time there in prayer and devotion, distancing herself from worldly distractions in order to worship Allah with sincerity. Her life exemplified piety, humility, and complete reliance upon her Lord.^[10]

One of the remarkable signs witnessed by Zakariyya was the repeated appearance of provisions with Maryam that no human being had supplied. Whenever he entered her place of worship, he found food that had not been brought by anyone. When he asked where it had come from, Maryam replied that it was from Allah. Classical Muslim scholars explain that this miraculous provision demonstrated Allah's continual care for His righteous servants and served as a sign of the special rank that Maryam held before Him.^[11]

Witnessing these miracles strengthened Zakariyya's certainty in Allah's unlimited power. If Allah could provide sustenance for Maryam in ways beyond ordinary human means, then He could also grant a child to an elderly man and his barren wife. Inspired by what he had witnessed, Zakariyya turned to Allah with a heartfelt supplication for a righteous son who would continue the mission of guiding the Children of Israel after him. This prayer would soon be answered with the miraculous birth of Yahya (John the Baptist) (Yaḥyā) عليه السلام, preparing the way for the even greater miracle that would follow—the conception of Isa without a human father.^[12]

The Qur'an's account of Maryam's upbringing is significant because it establishes her character before describing the conception of Isa. Rather than presenting her simply as the mother of a prophet, Allah first portrays her as a woman of exceptional faith, purity, and devotion. This context makes clear that the miracle of Isa's conception occurred through a woman whom Allah had already chosen, protected, and prepared for that unique responsibility.^[13]

While Maryam (Mary) lived a life devoted to the worship of Allah, the time arrived for the fulfilment of His decree. Allah sent the Angel Jibril (Gabriel) (Jibrīl) عليه السلام to announce that Maryam had been chosen for one of the greatest honours ever bestowed upon a human being: she would conceive a son without a human father. The Qur'an presents this announcement as a manifestation of Allah's absolute power to create as He wills, not as evidence that the child to be born possessed a divine nature.^[14]

Before announcing the conception of Isa (Jesus) (ʿĪsā) عليه السلام, the angels first reminded Maryam of the exceptional rank that Allah had granted her.

Allah says:

"And when the angels said, 'O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.'"

Qur'an 3:42

The Qur'an praises Maryam as one of the greatest women in history because of her faith, purity, devotion, and obedience to Allah. Her elevated status resulted from Allah's grace and her sincere worship, not because she possessed any divine qualities. Like every other human being, she remained a servant of Allah who worshipped Him alone.^[15]

The angels then instructed her to remain steadfast in worship.

Allah says:

"'O Maryam, be devoutly obedient to your Lord, prostrate yourself, and bow with those who bow.'"

Qur'an 3:43

These commands are significant because they immediately establish Maryam's relationship with Allah. Before receiving the glad tidings of Isa's conception, she is portrayed as a worshipper who humbly submits to her Lord through prayer and devotion. The Qur'an consistently presents both Maryam and Isa as servants of Allah rather than objects of worship.^[16]

The angels then conveyed the long-awaited announcement.

Allah says:

"'O Maryam, indeed Allah gives you good news of a Word from Him, whose name will be the Messiah, Isa, the son of Maryam, honoured in this world and the Hereafter and among those brought near to Allah.'"

Qur'an 3:45

This verse introduces several important titles that have often been misunderstood outside their Qur'anic context. The first title is "a Word from Him." The Qur'an later explains its own meaning by comparing the creation of Isa with that of Adam (Adam) (Ādam) عليه السلام.

Allah says:

"Indeed, the example of Isa before Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was."

Qur'an 3:59

The Qur'an therefore explains that Isa is called "a Word from Allah" because he came into existence through Allah's creative command without a human father. The title describes the manner of his creation, not his nature. Adam was likewise brought into existence by Allah's command, yet neither Islam nor Christianity regards Adam as divine. In both cases, the miracle points to Allah's unlimited creative power rather than to the divinity of the one who was created.^[17]

The verse also introduces Isa as the Messiah (al-Masīḥ). The Qur'an honours him with this title but does not define it as a title of divinity. Instead, it consistently presents the Messiah as a human prophet and messenger whom Allah chose to guide the Children of Israel. Later in the Qur'an, Allah explicitly states that the Messiah was a messenger who ate food like other human beings, thereby affirming his humanity while honouring his unique mission.^[18]

Finally, the angels identify him as "Isa, the son of Maryam." Throughout the Qur'an, this description appears repeatedly, emphasising both the miraculous nature of his conception and his human lineage through his mother. Rather than describing him as the son of Allah, the Qur'an consistently identifies him through Maryam, directing attention to the miracle of his conception while preserving the absolute oneness of Allah.^[19]

Following the glad tidings, Maryam (Mary) naturally wondered how she could conceive a child when she had never been married and no man had touched her. Her question did not arise from doubt in Allah's power but from a desire to understand how His decree would be fulfilled. The Qur'an records both her question and Allah's answer, emphasising that the miracle lay in the conception of Isa (Jesus) (ʿĪsā) عليه السلام without a human father.^[20]

Allah says:

"'She said, "My Lord, how shall I have a son when no man has touched me?" He said, "Thus Allah creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is."'"

Qur'an 3:47

The Qur'an presents this event as a direct act of divine creation. Just as Allah created Adam (Adam) (Ādam) عليه السلام without parents and Hawwa (Eve) (Ḥawwāʾ) from Adam, He created Isa without a human father. In each case, the miracle demonstrates that Allah is not dependent upon the natural means through which human beings ordinarily come into existence. Rather, the natural order itself exists only because Allah wills it.^[21]

The Qur'an recounts the same event in greater detail in Surah Maryam. It explains that Maryam had withdrawn from her family for worship when Allah sent the Angel Jibril (Gabriel) (Jibrīl) عليه السلام, who appeared before her in the form of a man.

Allah says:

"And mention in the Book Maryam, when she withdrew from her family to a place toward the east. She took a screen to conceal herself from them. Then We sent to her Our Spirit, and he appeared before her as a well-proportioned man."

Qur'an 19:16–17

The expression "Our Spirit" refers to the Angel Jibril, not to Allah Himself or to a part of Allah. The Qur'an elsewhere identifies Jibril as the angel entrusted with conveying Allah's revelation to His prophets. Classical Muslim scholars unanimously understood this verse as describing Jibril appearing in human form to deliver Allah's message to Maryam.^[22]

Alarmed by the sudden appearance of a stranger, Maryam immediately sought Allah's protection.

Allah says:

"'She said, "Indeed, I seek refuge in the Most Compassionate from you, if you fear Allah." He said, "I am only a messenger of your Lord to grant you a pure son."'"

Qur'an 19:18–19

Maryam again expressed her astonishment.

Allah says:

"'She said, "How can I have a son when no man has touched me, nor have I been unchaste?" He said, "Thus it will be. Your Lord says, 'It is easy for Me, and We will make him a sign for mankind and a mercy from Us. It is a matter already decreed.'"'"

Qur'an 19:20–21

These verses make clear that the miraculous conception of Isa was intended as a sign (āyah) for humanity. In the Qur'an, a sign directs people towards Allah, the One who performs the miracle; it does not elevate the recipient of the miracle to divinity. The miracle therefore points to Allah's limitless power to create rather than to any divine nature in Isa himself.^[23]

The Qur'an then records the fulfilment of Allah's decree in a single, simple statement:

"So she conceived him and withdrew with him to a remote place."

Qur'an 19:22

The wording is significant. After the miraculous conception, the Qur'an immediately describes an ordinary human pregnancy. It does not suggest that Isa's humanity differed from that of other human beings. Instead, the miracle lay entirely in the manner of his conception, while the pregnancy that followed proceeded as Allah had ordained for human life. The next stage of the account therefore moves from the miracle of conception to the normal experience of pregnancy and childbirth through which Allah brought Isa into the world.^[24]

Following her miraculous conception, Maryam (Mary) withdrew from her people to a secluded place where she remained throughout her pregnancy. The Qur'an does not dwell upon the duration of the pregnancy, but instead directs attention to the events surrounding the birth itself. While the conception of Isa (Jesus) (ʿĪsā) عليه السلام occurred miraculously without a human father, the Qur'an describes Maryam experiencing pregnancy and childbirth in the normal manner decreed by Allah for human beings. This distinction is significant, as it demonstrates both Allah's extraordinary creative power and the genuine humanity of Isa from the very beginning of his earthly life.^[25]

Allah says:

"So she conceived him and withdrew with him to a remote place. Then the pains of childbirth drove her to the trunk of a palm tree. She said, 'Oh, I wish I had died before this and had been forgotten and out of sight.'"

Qur'an 19:22–23

These verses portray Maryam not as a supernatural figure removed from human experience, but as a faithful servant of Allah enduring the physical pain and emotional distress associated with childbirth. Her anguish arose not only from the labour itself but also from the knowledge that she would soon return to her people carrying a child, despite never having been married. She understood the accusations that would almost certainly be directed against her and feared the shame that others would seek to place upon her.^[26]

At her moment of greatest hardship, Allah comforted and cared for her.

Allah says:

"Then he called to her from below her, 'Do not grieve. Your Lord has provided beneath you a stream. And shake towards yourself the trunk of the palm tree; it will drop upon you fresh ripe dates. So eat, drink, and be comforted. And if you see any person, say, "Indeed, I have vowed a fast to the Most Compassionate, so today I will not speak to any human being."'"

Qur'an 19:24–26

Allah's care for Maryam is evident throughout these verses. He provided fresh water to quench her thirst, nourishing dates to restore her strength after childbirth, and words of reassurance to ease her heart. Although Allah could have caused the dates to fall without any effort from Maryam, He instructed her to shake the trunk of the palm tree. Classical Muslim scholars explain that this demonstrates an enduring principle: believers should make use of the lawful means available to them while placing their complete trust in Allah for the outcome.^[27]

After giving birth, Maryam obeyed Allah's command and returned to her people carrying the infant Isa.

Allah says:

"Then she brought him to her people, carrying him. They said, 'O Maryam, you have certainly done an astonishing thing. O sister of Harun (Aaron) (Hārūn), your father was not a man of evil, nor was your mother unchaste.'"

Qur'an 19:27–28

These verses record the immediate reaction of her people, who were shocked to see an unmarried woman carrying a newborn child. Their words reflect the righteous reputation of Maryam's family and the seriousness of the accusation they believed they were making. The expression "O sister of Harun" has sometimes been misunderstood as referring to Harun (Aaron) (Hārūn) عليه السلام, the brother of Musa (Moses) (Mūsā) عليه السلام, who had lived many centuries earlier. However, the Prophet Muhammad ﷺ explained that among the Children of Israel it was customary to refer to people by the names of righteous ancestors or respected members of their community. The expression therefore denotes lineage or association with a righteous man named Harun rather than identifying Maryam as the literal sister of the prophet Harun.^[28]

Maryam did not defend herself or attempt to answer the accusations. Trusting completely in Allah's promise, she remained silent as she had been instructed, knowing that Allah Himself would vindicate her innocence through a miracle unlike any that had occurred before.^[29]

When Maryam (Mary) returned to her people carrying the infant Isa (Jesus) (ʿĪsā) عليه السلام, they immediately accused her of committing an immoral act. Having known her throughout her life as a woman of exceptional purity and devotion, they could not understand how she had come to have a child without a husband. Rather than defending herself, Maryam remained silent in obedience to Allah's command and pointed towards the infant in her arms.[^[30]

The Qur'an records the exchange:

"Then she pointed to him. They said, 'How can we speak to one who is in the cradle, a young child?'"

Qur'an 19:29

The people regarded her gesture as impossible. An infant could neither defend his mother nor explain the circumstances of his birth. Yet Allah had already decreed that Isa himself would testify to the truth, thereby clearing his mother's name through one of the greatest miracles granted to any prophet.^[31]

By Allah's permission, the infant Isa spoke.

Allah says:

"'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. He has made me blessed wherever I may be, and has enjoined upon me prayer and zakah as long as I live, and made me dutiful to my mother. He has not made me arrogant or miserable. Peace be upon me the day I was born, the day I die, and the day I am raised alive.'"

Qur'an 19:30–33

These are the first recorded words of Isa in the Qur'an, and they are highly significant. Before mentioning miracles, the Gospel, or his mission, Isa begins by declaring:

"Indeed, I am the servant of Allah."

The Qur'an therefore introduces Isa by affirming his complete servitude to Allah. His first public testimony identifies him not as Allah, nor as the son of Allah, but as Allah's servant and prophet. Throughout his life, the Qur'an consistently presents Isa in this same manner—as a human messenger chosen and honoured by Allah.^[32]

Isa then states that Allah had given him the Scripture and appointed him as a prophet. Although he was still an infant, Allah spoke of these future events as already decreed. He also declared that Allah had made him blessed wherever he would go and had commanded him to establish prayer and give zakah throughout his life, demonstrating that his mission, like that of every prophet before him, centred upon worshipping and obeying Allah.^[33]

Isa further honoured his mother by declaring that Allah had made him dutiful towards her. This statement publicly vindicated Maryam before the very people who had accused her. Rather than defending herself, Allah Himself defended her through the miraculous speech of her newborn son. Her innocence was established not by human testimony but by a miracle granted directly by Allah.^[34]

The Qur'an concludes this account by affirming the truth concerning Isa.

Allah says:

"That is Isa, the son of Maryam—the word of truth about which they dispute."

Qur'an 19:34

Immediately after this declaration, the Qur'an removes any possibility of misunderstanding concerning the miracle of Isa's conception or the significance of his miraculous speech.

Allah says:

"It is not for Allah to take a son. Exalted is He! When He decrees a matter, He only says to it, 'Be,' and it is."

Qur'an 19:35

The Qur'an therefore presents the miracle of Isa speaking from the cradle as evidence of Allah's power rather than evidence of Isa's divinity. The miracle vindicated Maryam, confirmed Isa's prophethood, and demonstrated that Allah is able to accomplish whatever He wills. As with every prophetic miracle, the sign points to the greatness of the One who performed it—Allah—rather than to the divinity of the prophet through whom it occurred.^[35]

After the miracle of speaking from the cradle, the Qur'an becomes largely silent concerning the childhood and early adult life of Isa (Jesus) (ʿĪsā) عليه السلام. Unlike some later religious writings that contain numerous stories about his youth, the Qur'an records only those events that are necessary to convey Allah's guidance. This reflects a broader Qur'anic principle that revelation focuses upon spiritual truth rather than satisfying historical curiosity.^[36]

The Qur'an nevertheless provides important insights into Isa's upbringing and mission. From his earliest years, Allah prepared him for prophethood, granting him wisdom, purity, and knowledge of the revelation that would later be entrusted to him. When the time appointed by Allah arrived, Isa was commissioned as a prophet to the Children of Israel and was given the Injil (Gospel) to confirm and renew the guidance already contained in the Tawrah (Torah).^[37]

Before describing his mission, the Qur'an records the promises made concerning him while he was still in his mother's womb.

Allah says:

"'He will speak to the people in the cradle and in maturity and will be among the righteous. He will teach him the Book and wisdom, and the Tawrah and the Injil. And He will make him a messenger to the Children of Israel.'"

Qur'an 3:46–49

These verses summarise Isa's prophetic mission before it begins. Allah would grant him divine revelation, wisdom in judgement, knowledge of the previous Scriptures, and the Injil as a new revelation confirming the truth that had already been sent to the prophets before him. His mission was directed specifically to the Children of Israel, continuing the long succession of prophets whom Allah had sent to guide them.^[38]

The Qur'an consistently identifies Isa as a messenger sent to the Children of Israel.

Allah says:

"'And He will make him a messenger to the Children of Israel...'"

Qur'an 3:49

This distinction is important because it reflects the historical progression of divine revelation. Like many prophets before him, Isa was sent to a particular community with a specific revelation. The universal message for all humanity would later be entrusted to Muhammad ﷺ, whom the Qur'an describes as a mercy to all the worlds and the final messenger.^[39]

Although Allah granted Isa extraordinary miracles, the Qur'an repeatedly reminds its readers that every miracle occurred only by Allah's permission. The miracles did not originate from Isa himself but were signs that confirmed the truth of his prophethood and called people to believe in Allah. Before describing those miracles individually, the Qur'an first establishes that Isa's mission, like that of every prophet before him, was to convey Allah's revelation faithfully and invite his people to worship Allah alone.^[40]

The next stage of Isa's life therefore marks the beginning of his public ministry, during which Allah supported him with miracles unparalleled among the prophets, each performed solely by Allah's permission as evidence of the truth of his message.^[41]

When Allah appointed Isa (Jesus) (ʿĪsā) عليه السلام as a prophet, He sent him specifically to the Children of Israel, who had received many prophets before him but had gradually distorted parts of Allah's guidance and burdened themselves with religious practices that Allah had not intended. Isa came to renew their commitment to tawheed, confirm the truth of the Tawrah (Torah), and bring the Injil (Gospel) as guidance and mercy from Allah.^[42]

Allah says:

"'And He will make him a messenger to the Children of Israel...'"

Qur'an 3:49

The Qur'an makes clear that Isa's mission was directed to the Children of Israel. Unlike Muhammad ﷺ, who was sent to all humanity, Isa was commissioned to guide a particular people and to restore them to sincere obedience to Allah. This distinction reflects the progressive nature of divine revelation before the final universal message was revealed through Muhammad ﷺ.^[43]

Allah summarises Isa's message in the Qur'an:

"'Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.'"

Qur'an 3:51

This declaration lies at the heart of Isa's mission. Before calling people to follow him, Isa called them to worship Allah alone. Throughout the Qur'an, every prophet delivers this same essential message, whether it is Nuh (Noah) (Nūḥ) عليه السلام, Ibrahim (Abraham) (Ibrāhīm) عليه السلام, Musa (Moses) (Mūsā) عليه السلام, or Isa. The unity of their message demonstrates that Islam views all prophets as proclaiming the same fundamental belief in the oneness of Allah.^[44]

The Qur'an also explains that Isa came to confirm the revelation that had preceded him while clarifying certain matters over which the Children of Israel had fallen into disagreement.

Allah says:

"'And confirming what came before me of the Tawrah, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord, so fear Allah and obey me.'"

Qur'an 3:50

This verse is significant because it shows that Isa did not abolish the revelation given to Musa. Rather, he confirmed its divine origin while, by Allah's authority, removing some restrictions that had been imposed upon the Children of Israel. The Qur'an elsewhere explains that some of these restrictions had become a consequence of their own disobedience, and Allah permitted Isa to ease certain burdens while calling the people back to sincere obedience.^[45]

Isa repeatedly reminded his people that his authority came entirely from Allah. He neither claimed independent power nor invited people to worship him. Instead, he called them to obey Allah and to follow the revelation that Allah had entrusted to him.

Allah says:

"'Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.'"

Qur'an 19:36

The Qur'an records this statement in more than one context, emphasising that the central message of Isa never changed. His mission was not to establish a new object of worship but to direct people towards the worship of Allah alone. This consistent emphasis becomes especially important in light of later theological developments concerning the person of Isa, which the Qur'an addresses in subsequent verses.^[46]

Having established the purpose of Isa's mission, the Qur'an next describes the extraordinary miracles that Allah granted him. These miracles served as clear signs confirming his prophethood and demonstrating Allah's power. Significantly, whenever the Qur'an mentions these miracles, it repeatedly reminds the reader that they occurred "by Allah's permission," thereby affirming that the power belonged to Allah alone and not to Isa himself.^[47]

To confirm the truth of Isa's (Jesus) (ʿĪsā) عليه السلام prophethood, Allah granted him a number of extraordinary miracles unlike those given to any previous prophet. These miracles served as clear signs that he had been sent by Allah and that the message he preached was true. However, the Qur'an repeatedly emphasises a principle that is fundamental to Islamic belief: every miracle performed by Isa occurred only by Allah's permission. The power belonged to Allah alone, while Isa remained His servant and messenger.^[48]

The Qur'an records Allah's words to Isa:

"'And I will make him a messenger to the Children of Israel, saying: "Indeed, I have come to you with a sign from your Lord. I create for you from clay the form of a bird, then I breathe into it, and it becomes a bird by Allah's permission. I heal the blind and the leper, and I give life to the dead by Allah's permission. And I inform you of what you eat and what you store in your houses. Indeed, in that is a sign for you, if you are believers."'"

Qur'an 3:49

Each miracle pointed people towards Allah rather than towards Isa himself. The Qur'an deliberately repeats the phrase "by Allah's permission" whenever miracles involving the creation of life, healing, or raising the dead are mentioned. This repetition removes any possibility that the miracles originated from Isa independently or that they demonstrated divinity. Rather, Allah granted these signs to authenticate the message of His prophet.^[49]

Among the miracles granted to Isa was the creation of the likeness of a bird from clay. After shaping it, Isa breathed into it, and by Allah's permission it became a living bird. The Qur'an attributes the giving of life to Allah, not to Isa. The miracle therefore demonstrated that Allah is the true Creator, while Isa acted only as the means through which Allah manifested His power.^[50]

Allah also granted Isa the ability to heal those born blind and those afflicted with leprosy. In an age when such conditions were considered incurable, these miracles provided undeniable evidence that Allah had sent him. Likewise, Allah enabled Isa to raise the dead by His permission, demonstrating His absolute authority over life and death. The Qur'an consistently attributes these acts to Allah's will, reaffirming that He alone possesses power over creation.^[51]

In addition, Allah gave Isa knowledge that could not have been acquired through ordinary human means. He informed people of what they had eaten and what they had stored within their homes, knowledge that Allah revealed to him as further evidence of his prophethood. Like the other miracles, this knowledge was not independent or innate but was granted by Allah to establish the truth of His messenger.^[52]

The Qur'an later returns to these miracles when Allah addresses Isa on the Day of Judgement, again repeating the phrase "by My permission" after each miraculous act.

Allah says:

"'...you fashioned from clay the form of a bird by My permission, then you breathed into it and it became a bird by My permission; you healed the blind and the leper by My permission; and when you brought forth the dead by My permission...'"

Qur'an 5:110

The repeated emphasis on "by My permission" is one of the Qur'an's clearest safeguards against misunderstanding the purpose of these miracles. While Christians often regard miracles as evidence supporting the divinity of Jesus, the Qur'an presents the opposite conclusion. The miracles confirm that Allah supported His prophet with extraordinary signs, while simultaneously affirming that the authority, power, and creative ability belonged entirely to Allah. Throughout Islamic theology, miracles are understood as proofs of prophethood rather than proofs of divinity.^[53]

In addition to the miracles granted to him, Allah revealed to Isa (Jesus) (ʿĪsā) عليه السلام the Injil (Gospel), making him one of the prophets who received a revealed scripture. The Qur'an describes the Injil as divine revelation containing guidance, light, and confirmation of the Tawrah (Torah) that had been revealed previously to Musa (Moses) (Mūsā) عليه السلام. Like every revelation before it, the Injil called people to worship Allah alone and to live according to His guidance.^[54]

Allah says:

"And We sent, following in their footsteps, Isa, the son of Maryam, confirming what came before him of the Tawrah; and We gave him the Injil, in which was guidance and light and confirming what preceded it of the Tawrah, and as guidance and an admonition for the God-conscious."

Qur'an 5:46

The Qur'an therefore presents the Injil as part of the continuous chain of revelation that began with earlier prophets. Rather than introducing a new religion, Isa confirmed the essential message proclaimed by all the prophets before him while bringing guidance appropriate for the Children of Israel during his own time.^[55]

The Qur'an also instructs the followers of the Injil to judge according to the revelation that Allah had sent.

Allah says:

"Let the people of the Injil judge by what Allah has revealed therein. Whoever does not judge by what Allah has revealed—it is they who are defiantly disobedient."

Qur'an 5:47

According to mainstream Islamic belief, the Injil refers to the revelation given directly by Allah to Isa, not to the four canonical Gospels found in the New Testament. The Qur'an does not describe the Injil as a collection of biographies written after Isa's earthly ministry. Rather, it presents it as revelation received by a prophet, comparable in nature to the Tawrah given to Musa and the Qur'an revealed to Muhammad ﷺ.^[56]

This distinction is important because the four New Testament Gospels—Matthew, Mark, Luke, and John—are understood in Christianity as accounts of the life and teachings of Jesus written by or attributed to his followers several decades after his ministry. They are not presented within the New Testament itself as the revelation that Allah directly bestowed upon Isa. Islamic scholars therefore distinguish between the original Injil revealed to Isa and the later Gospel writings that form part of the Christian New Testament.^[57]

The Qur'an also teaches that some among the People of the Book altered, concealed, or misrepresented portions of the revelation entrusted to them over time. For this reason, Muslims believe that while the present Gospels may preserve authentic teachings originating with Isa, they are not identical to the original Injil revealed by Allah. The Qur'an was subsequently revealed as the final revelation, confirming the truths that remained in earlier scriptures while acting as the criterion (al-Furqān) by which previous religious claims are evaluated.^[58]

The revelation of the Injil therefore forms an essential link in the history of divine guidance. It confirmed the revelations that preceded it, prepared the way for the final revelation of the Qur'an, and reaffirmed the message proclaimed by every prophet: that Allah alone is worthy of worship and that obedience belongs to Him alone.^[59]

As Isa's (Jesus) (ʿĪsā) عليه السلام mission progressed, many among the Children of Israel continued to reject his message despite the clear signs that Allah had granted him. Yet Allah also raised a group of sincere followers who believed in his prophethood, supported his mission, and dedicated themselves to the worship of Allah alone. The Qur'an refers to these faithful followers as the Hawariyyun (the Disciples).^[60]

When Isa recognised that many of his people persisted in disbelief, he called for those who would stand beside him in conveying Allah's message.

Allah says:

"Then when Isa perceived disbelief from them, he said, 'Who are my supporters in the cause of Allah?' The disciples said, 'We are the supporters of Allah. We have believed in Allah, so bear witness that we are Muslims.'"

Qur'an 3:52

The disciples' reply is significant. Rather than declaring themselves followers of a new religion, they described themselves as Muslims, meaning those who submit to Allah. Throughout the Qur'an, this term is used for the followers of every prophet who sincerely submitted to Allah, including Nuh (Noah) (Nūḥ), Ibrahim (Abraham) (Ibrāhīm), Musa (Moses) (Mūsā), and Isa. In this sense, Islam denotes submission to Allah, while the specific laws revealed to different prophets varied according to Allah's wisdom and the needs of their communities.^[61]

The disciples continued their declaration of faith:

"'Our Lord, we have believed in what You revealed and have followed the Messenger, so record us among those who bear witness.'"

Qur'an 3:53

The Qur'an praises these believers for their sincerity and steadfastness. Although they lived during a time of increasing hostility towards Isa, they remained loyal to his message and placed their trust in Allah. Their support was not based upon political ambition or worldly gain but upon sincere faith in the revelation that Allah had sent.^[62]

The Qur'an then contrasts the plotting of Isa's opponents with Allah's supreme authority.

Allah says:

"And they planned, and Allah planned. And Allah is the Best of planners."

Qur'an 3:54

This verse serves as a transition to the later events surrounding the attempt to seize Isa. While his enemies believed they could prevent Allah's plan, the Qur'an teaches that no human scheme can overcome the decree of Allah. Every event unfolded according to His wisdom, ultimately leading to Isa's rescue and elevation by Allah, which the Qur'an describes later in his account.^[63]

The Hawariyyun therefore occupy an honoured place in Islamic tradition as the faithful companions of Isa. They believed in his prophethood, assisted him in conveying Allah's message, and remained steadfast despite opposition. The Qur'an commends them for their submission to Allah and presents them as an example of sincere discipleship founded upon faith, obedience, and reliance upon Allah alone.^[64]

Among the miracles associated with Isa (Jesus) (ʿĪsā) عليه السلام is the account of the heavenly table spread, from which Surah al-Ma'idah (The Table Spread) takes its name. The Qur'an presents this event as another sign granted by Allah to strengthen the faith of Isa's disciples. As with every miracle performed during Isa's mission, it occurred solely by Allah's permission and demonstrated His power rather than the independent authority of His prophet.^[65]

After witnessing the signs already granted to Isa, the disciples made an unusual request.

Allah says:

"When the disciples said, 'O Isa, son of Maryam, can your Lord send down to us a table spread from heaven?' He said, 'Fear Allah, if you are believers.'"

Qur'an 5:112

Isa's initial response was to remind them to fear Allah. His words indicate that believers should not seek miracles merely to satisfy curiosity or to test Allah. Genuine faith is founded upon sincere belief in Allah and His revelation, not upon a continual demand for extraordinary signs.^[66]

The disciples explained that their request did not arise from disbelief but from a desire for reassurance and certainty.

Allah says:

"'They said, 'We wish to eat from it, so that our hearts may be reassured, that we may know you have spoken the truth to us, and that we may be among its witnesses.'"

Qur'an 5:113

Having heard their explanation, Isa turned to Allah in supplication.

Allah says:

"'Isa, son of Maryam, said, 'O Allah, our Lord, send down to us a table spread from heaven to be for us a festival for the first and the last of us and as a sign from You. And provide for us, for You are the Best of providers.'"

Qur'an 5:114

Isa's prayer demonstrates his complete reliance upon Allah. He neither claimed the ability to perform this miracle independently nor attempted to fulfil the request through his own power. Instead, he turned humbly to Allah, recognising that only Allah could grant such a sign. This is consistent with the Qur'an's presentation of every prophet, who always attributes miracles to Allah rather than to themselves.^[67]

Allah accepted Isa's supplication but accompanied the miracle with a solemn warning.

Allah says:

"'Allah said, 'Indeed, I will send it down to you, but whoever disbelieves afterwards among you—I will punish him with a punishment by which I have not punished anyone among the worlds.'"

Qur'an 5:115

This warning emphasises that greater evidence brings greater responsibility. Those who witness clear signs from Allah are left with no excuse for persistent disbelief. The miracle of the table spread therefore served not merely as nourishment but as a decisive proof of Allah's support for His messenger and the truth of the revelation entrusted to him.^[68]

The Qur'an does not describe the contents of the table nor the events that followed after it descended. Instead, it directs the reader's attention to the spiritual lesson of the account. The miracle strengthened the faith of the believers, confirmed the truthfulness of Isa's prophethood, and reminded mankind that every miracle originates from Allah alone. Throughout the narrative, Isa remains the humble servant and messenger who prays to his Lord, while Allah alone answers the prayer and performs the miracle.^[69]

Despite the clear signs that Allah granted to Isa (Jesus) (ʿĪsā) عليه السلام, many among the Children of Israel refused to believe in him. Like the prophets before him, he called his people to worship Allah alone, to uphold righteousness, and to return to sincere obedience to the revelation that Allah had sent. While many accepted his message, others rejected him out of arrogance, jealousy, and fear of losing their religious authority.^[70]

The Qur'an repeatedly reminds its readers that rejection of prophets was not unique to Isa. Throughout history, many communities opposed the very messengers whom Allah had sent to guide them. Isa therefore faced hostility similar to that experienced by Nuh (Noah) (Nūḥ), Ibrahim (Abraham) (Ibrāhīm), Musa (Moses) (Mūsā), and numerous other prophets before him.^[71]

As opposition increased, certain leaders among the Children of Israel began plotting against Isa. The Qur'an summarises their intentions in a single verse.

Allah says:

"And they planned, and Allah planned. And Allah is the Best of planners."

Qur'an 3:54

The Qur'an does not dwell upon the details of every conspiracy. Instead, it emphasises a timeless principle: no human plan can overcome the decree of Allah. Those who sought to silence His messenger believed they controlled events, yet Allah's plan was already unfolding according to His perfect knowledge and wisdom.^[72]

The Qur'an further explains that some among the Children of Israel persisted in disbelief despite witnessing miracles that no ordinary human being could perform. Rather than accepting these signs as evidence of Isa's prophethood, many accused him of falsehood and sought to eliminate him.

Allah says:

"Then when Isa came to them with clear proofs, he said, 'I have come to you with wisdom and to make clear to you some of that over which you differ. So fear Allah and obey me. Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.' But the factions differed among themselves. So woe to those who disbelieved because of the punishment of a painful Day."

Qur'an 43:63–65

These verses summarise the essence of Isa's mission. He came with wisdom, clarified matters over which people had disagreed, and called them to worship Allah alone. The divisions that arose did not originate with Isa himself but with those who accepted or rejected his message. The Qur'an therefore attributes the later disputes concerning Isa to human disagreement rather than to any ambiguity in the message that he delivered.^[73]

As the opposition intensified, the disbelievers resolved to put an end to Isa's mission by having him killed. However, Allah had decreed otherwise. Before their plot could succeed, He intervened in a manner that no one anticipated. The next stage in Isa's life contains one of the most significant events in Islamic theology and one of the principal differences between Islam and mainstream Christianity: the Qur'an's account of what occurred when his enemies attempted to crucify him.^[74]

As the opposition against Isa (Jesus) (ʿĪsā) عليه السلام reached its climax, his enemies conspired to arrest and kill him. Believing that the death of Allah's messenger would bring an end to his mission, they plotted against him in secret. The Qur'an, however, declares that their plan failed because Allah intervened to protect His prophet and to fulfil His own decree.^[75]

Before describing the outcome of the plot, the Qur'an records Allah's promise to Isa.

"When Allah said, 'O Isa, indeed I will take you and raise you to Myself and purify you from those who disbelieve, and I will place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that over which you used to differ.'"

Qur'an 3:55

The Qur'an then addresses the claim that Isa was crucified.

"And for their saying, 'Indeed, we killed the Messiah, Isa, the son of Maryam, the Messenger of Allah.' But they neither killed him nor crucified him; rather, it was made to appear so to them. Indeed, those who differ concerning it are in doubt about it. They have no knowledge of it except the following of assumption. Certainly, they did not kill him. Rather, Allah raised him to Himself. And Allah is Almighty, All-Wise."

Qur'an 4:157–158

These verses form the foundation of the Islamic understanding of the end of Isa's earthly mission. The Qur'an categorically rejects the claim that his enemies succeeded in killing or crucifying him. Instead, it affirms that Allah raised Isa to Himself and frustrated the plans of those who sought to destroy His messenger.^[76]

The rescue of Isa should not be understood as an isolated event in the history of prophethood. Throughout the Qur'an, Allah repeatedly demonstrates His power to protect His messengers whenever doing so fulfils His wisdom and decree. When the people of Nuh (Noah) (Nūḥ) عليه السلام rejected him, Allah saved him and the believers in the Ark while the flood overwhelmed the disbelievers. When Ibrahim (Abraham) (Ibrāhīm) عليه السلام was cast into the fire, Allah commanded:

"'O fire, be coolness and safety upon Ibrahim.'"

Qur'an 21:69

When Musa (Moses) (Mūsā) عليه السلام and the Children of Israel were trapped between the sea and Pharaoh's army, Allah parted the sea, allowing them to cross safely before the waters closed over Pharaoh and his soldiers. Lut (Lot) (Lūṭ) عليه السلام was rescued before the destruction of his people, and Yunus (Jonah) (Yūnus) عليه السلام was delivered alive from the belly of the great fish after calling upon Allah in repentance. Likewise, when the Quraysh plotted to assassinate Prophet Muhammad ﷺ on the night of his migration (Hijrah), Allah enabled him to leave Makkah safely, protected him during his journey, and preserved him until his mission had been completed.^[77]

These examples illustrate a consistent Qur'anic principle: human beings may plot against Allah's messengers, but they can never overcome Allah's decree. At the same time, the Qur'an also teaches that Allah's wisdom is not limited to one pattern. Some prophets were rescued from their enemies, while others were permitted to be martyred after fulfilling the mission entrusted to them. In every case, Allah's purpose prevailed, and the opponents of His messengers ultimately failed to extinguish His guidance.^[78]

The Qur'an deliberately does not explain how Allah saved Isa or identify who was made to resemble him. It simply states that "it was made to appear so to them." Over the centuries, Muslim scholars have proposed various explanations based upon early reports. The most widespread opinion is that another person was made to resemble Isa and was crucified in his place. Some reports identify that individual as Judas Iscariot, while others suggest a willing disciple or leave the person's identity unknown. However, the Qur'an does not identify the substitute, nor does any authentic Hadith do so. These details therefore remain matters of scholarly interpretation rather than established Islamic doctrine.^[79]

What is certain in Islam is only what Allah has explicitly revealed: Isa was not killed, he was not crucified, and Allah raised him to Himself. Muslims affirm these truths because they are stated unequivocally in the Qur'an while refraining from claiming certainty regarding details that Allah and His Messenger did not reveal.^[80]

The raising of Isa did not mark the end of his role in Allah's plan. Both the Qur'an and authentic Hadith teach that he will return before the Day of Judgement to fulfil the remainder of the mission decreed for him by Allah. His return will not be as a new prophet bringing a new revelation, but as a follower of Muhammad ﷺ, confirming the truth of Islam and establishing justice upon the earth.^[81]

The Qur'an teaches that Allah raised Isa (Jesus) (ʿĪsā) عليه السلام to Himself and that his mission on earth was therefore not brought to an end by crucifixion. Authentic Hadith further explain that Isa will return before the Day of Judgement to complete the role that Allah has decreed for him. His return is one of the major signs of the Last Day and is accepted by mainstream Sunni and Shi'ah scholarship as part of Islamic belief.^[82]

The Qur'an alludes to Isa's future role by stating:

"And indeed, he will be a sign for the Hour, so have no doubt about it and follow Me. This is the straight path."

Qur'an 43:61

Classical Muslim scholars understood this verse to refer to the return of Isa before the Day of Resurrection. His descent will be one of the clearest indications that the Final Hour is approaching and that Allah's promise concerning the end of the world is drawing near.^[83]

The Prophet Muhammad ﷺ described Isa's return in numerous authentic Hadith.

He said:

"By Him in Whose Hand is my soul, the son of Maryam will soon descend among you as a just ruler. He will break the cross, kill the swine, abolish the jizyah, and wealth will become so abundant that no one will accept charity."

Sahih al-Bukhari; Sahih Muslim

This Hadith summarises several important aspects of Isa's return. He will descend as a just ruler, not as a new prophet bringing another revelation. The religion brought by Muhammad ﷺ will remain the final and complete revelation until the Day of Judgement. Isa will therefore judge according to the guidance revealed to Muhammad ﷺ, demonstrating the finality of Muhammad's prophethood.^[84]

The Prophet ﷺ also described where Isa will descend.

He said:

"The son of Maryam will descend at the white minaret to the east of Damascus, wearing two garments lightly dyed with saffron, placing his hands upon the wings of two angels. When he lowers his head, drops will fall from it, and when he raises it, beads like pearls will scatter from it."

Sahih Muslim

After his descent, Isa will join the believers who are preparing to confront the greatest trial that humanity will experience before the Day of Judgement: the appearance of al-Masih al-Dajjal (the False Messiah). According to authentic Hadith, when the believers prepare for prayer, Isa will refuse to lead them and will instead pray behind the Muslim leader, thereby demonstrating that he has returned as a follower of Muhammad ﷺ rather than as the bearer of a new revelation.^[85]

The Prophet Muhammad ﷺ said:

"Their leader will invite him to lead the prayer, but he will say, 'No. Some of you are leaders over others as an honour from Allah for this nation.'"

Sahih Muslim

Isa will then pursue al-Dajjal and kill him.

The Prophet ﷺ said:

"...He will pursue him until he catches him at the gate of Ludd and will kill him there."

Sahih Muslim

The defeat of al-Dajjal will mark the end of the greatest tribulation in human history. Through Isa, Allah will bring an end to deception, oppression, and false claims to divinity, establishing truth and justice upon the earth.^[86]

The Prophet ﷺ also explained that Isa will break the cross and kill the swine. Classical Muslim scholars understood these actions as symbolic and practical demonstrations that false beliefs concerning Isa have come to an end. Breaking the cross signifies the rejection of beliefs that developed concerning his crucifixion and divinity, while killing the swine signifies the restoration of Allah's law regarding what is lawful and unlawful. Isa will not call people to a new religion but will affirm the truth of the final revelation brought by Muhammad ﷺ.^[87]

During his rule, justice and peace will prevail throughout the earth.

The Prophet ﷺ said:

"...There will be no enmity, hatred or jealousy among the people, and every poisonous creature will lose its poison. A child will place his hand into the mouth of a snake without being harmed, and the wolf will graze with the sheep as though it were a sheepdog."

Sahih Muslim

Authentic Hadith further teach that Isa will remain on earth for a number of years before dying a natural death. Like every human being, he will eventually fulfil Allah's decree concerning death.

Allah says:

"Every soul shall taste death..."

Qur'an 3:185

His return therefore completes the earthly mission that Allah decreed for him. He will confirm the truth of Islam, defeat the False Messiah, establish justice, and finally die as every human being must. His second coming is not the beginning of a new religion but the completion of the mission entrusted to one of Allah's greatest prophets.[^[88]

The Qur'an honours Isa (Jesus) (ʿĪsā) عليه السلام more than many other prophets, yet it consistently defines his status with clarity and precision. Because Isa occupies a central place in both Islam and Christianity, certain Qur'anic titles and descriptions are sometimes interpreted differently by followers of the two faiths. The Qur'an therefore not only honours Isa with unique distinctions but also explains the meaning of those distinctions, ensuring that honour shown to a prophet is never confused with worship that belongs to Allah alone.^[89]

Isa is the Messiah

The Qur'an repeatedly refers to Isa as al-Masīḥ (the Messiah).

Allah says:

"The Messiah, Isa, the son of Maryam, was only a Messenger of Allah..."

Qur'an 4:171

Islam fully affirms that Isa is the promised Messiah. However, unlike mainstream Christian theology, the Qur'an does not define the title "Messiah" as indicating divinity or sonship. Rather, it identifies the Messiah as one of Allah's greatest messengers, chosen to guide the Children of Israel and honoured with miracles granted by Allah. The Qur'an consistently presents the Messiah as a human prophet who worshipped Allah and called others to do the same.^[90]

Isa is a Messenger and Servant of Allah

The Qur'an repeatedly identifies Isa first and foremost as a servant and messenger of Allah.

Allah says:

"The Messiah, Isa, the son of Maryam, was only a Messenger of Allah..."

Qur'an 4:171

When Isa miraculously spoke while still an infant, the very first words recorded from him established his identity.

Allah says:

"'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.'"

Qur'an 19:30

These are the first recorded words of Isa in the Qur'an. Before mentioning miracles, honour, or prophethood, he identifies himself as the servant of Allah. Throughout the Qur'an, this remains the foundation of his identity. His miracles, revelation, and elevated status all flow from Allah's favour, not from any share in divinity.^[91]

The Meaning of "A Word from Allah"

Among the titles most frequently discussed is the Qur'anic description of Isa as "a Word from Allah."

Allah says:

"...Allah gives you good news of a Word from Him, whose name will be the Messiah, Isa, the son of Maryam..."

Qur'an 3:45

This expression is sometimes misunderstood when read in isolation. The Qur'an itself explains its meaning by comparing the creation of Isa with that of Adam (Adam) (Ādam) عليه السلام.

Allah says:

"Indeed, the example of Isa before Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was."

Qur'an 3:59

The comparison is decisive. Isa is called a Word from Allah because he came into existence through Allah's creative command without a human father. Adam likewise came into existence through Allah's command without either father or mother. In both cases, the miracle demonstrates Allah's unrestricted power to create. The Qur'an therefore explains the title as referring to the manner of Isa's creation, not to his nature or essence. It does not teach that Isa is Allah's eternal Word or that he shares in Allah's divinity.^[92]

The Meaning of "A Spirit from Him"

The Qur'an also describes Isa as "a spirit from Him."

Allah says:

"...His Word which He conveyed to Maryam, and a spirit from Him..."

Qur'an 4:171

In Arabic, the expression "from Him" (minhu) does not necessarily indicate that something is part of Allah's Being. The Qur'an frequently uses this form of expression to denote honour, origin, or creation by Allah. Classical Muslim scholars therefore understood "a spirit from Him" to mean a spirit created by Allah and bestowed by Him, honouring Isa because of his miraculous conception. The Qur'an employs similar language regarding Adam when Allah says that He breathed into him from the spirit He created, yet no Muslim or Christian understands Adam to possess a share in Allah's essence.^[93]

The Qur'an immediately prevents misunderstanding by continuing:

"...So believe in Allah and His messengers and do not say, 'Three.' Cease—it is better for you. Indeed, Allah is but One God. Exalted is He above having a son."

Qur'an 4:171

The verse therefore explains its own terminology. The titles honour Isa while simultaneously affirming Allah's absolute oneness and rejecting the attribution of divinity to any created being.^[94]

Isa Never Claimed Divinity

One of the clearest teachings of the Qur'an is that Isa never claimed to be Allah nor instructed anyone to worship him.

Allah says:

"Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path."

Qur'an 3:51

The Qur'an repeats this declaration more than once, presenting it as the central message of Isa's mission. Like every prophet before him, he called people to worship Allah alone. The message of Isa is therefore presented as a continuation of the same call proclaimed by Nuh, Ibrahim, Musa, and every other messenger of Allah.^[95]

The Qur'an also describes the conversation that will take place on the Day of Judgement.

Allah says:

"And when Allah will say, 'O Isa, son of Maryam, did you say to the people, "Take me and my mother as two deities besides Allah?"' He will say, 'Exalted are You! It was not for me to say what I had no right to say... I said to them only what You commanded me: "Worship Allah, my Lord and your Lord."'"

Qur'an 5:116–117

These verses present Isa himself denying that he ever called people to worship him or his mother. Instead, he affirms that his message was exactly the message preached by every prophet before him: the worship of Allah alone.^[96]

The Final Messenger

Islam teaches that Isa occupies one of the highest ranks among Allah's prophets, yet prophethood concluded with Muhammad ﷺ.

Allah says:

"Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets."

Qur'an 33:40

For this reason, authentic Hadith teach that when Isa returns before the Day of Judgement, he will not return with a new revelation or a new religion. Instead, he will judge according to the revelation given to Muhammad ﷺ, thereby confirming the finality of Muhammad's prophethood and the completion of Allah's guidance for humanity.^[97]

The Islamic understanding of Isa therefore unites two principles that remain inseparable throughout the Qur'an: he is among the greatest and most honoured prophets whom Allah has ever sent, yet all honour belongs ultimately to Allah, and worship belongs to Allah alone. Isa's life, miracles, revelation, and future return all point humanity towards the worship of the One who created him, sent him, protected him, and will one day return him to the earth according to His perfect wisdom.^[98]

Isa (Jesus) (ʿĪsā) عليه السلام occupies one of the highest ranks among the prophets and messengers of Allah. He is one of the five Ulū al-'Azm (Messengers of Firm Resolve), the Messiah, the recipient of the Injil (Gospel), and one of the greatest signs of Allah's creative power. His miraculous conception, the revelation entrusted to him, the many miracles performed by Allah through him, and his future return before the Day of Judgement make him one of the most honoured individuals in human history.^[99]

The Qur'an consistently presents Isa as part of the continuous chain of divine revelation that began with Adam (Adam) (Ādam) عليه السلام and continued through Nuh (Noah) (Nūḥ) عليه السلام, Ibrahim (Abraham) (Ibrāhīm) عليه السلام, Musa (Moses) (Mūsā) عليه السلام, and finally Muhammad ﷺ. Although each prophet was sent to a particular people or circumstance according to Allah's wisdom, their essential message remained the same: to worship Allah alone, reject false gods, and live in obedience to His guidance.^[100]

The life of Isa also demonstrates several fundamental principles that recur throughout the Qur'an. His conception without a human father testifies to Allah's unrestricted power to create. His miracles demonstrate that all power belongs to Allah alone and that prophets perform no miracle except by Allah's permission. His rescue from those who sought to kill him illustrates that Allah's decree cannot be overcome by human schemes. Finally, his future return reminds believers that Allah's promises are always fulfilled at the time He has appointed.^[101]

The Qur'an repeatedly honours Isa while maintaining a clear distinction between honouring a prophet and worshipping him. It praises his righteousness, miracles, and obedience, yet consistently identifies him as the servant and messenger of Allah. This balance is central to Islamic belief. Muslims are commanded to love, honour, and believe in Isa as one of Allah's greatest prophets while directing every act of worship exclusively to Allah, the Creator who sent him.^[102]

Isa also serves as an important link between the previous revelations and the final revelation given to Muhammad ﷺ. He confirmed the Tawrah, received the Injil, foretold the coming of the final Messenger, and, according to authentic Hadith, will return before the Day of Judgement to affirm the truth of the final revelation and establish justice upon the earth. His life therefore spans both the history of previous revelation and the events that will precede the end of the world.^[103]

For Muslims, belief in Isa is not optional but an essential article of faith. A Muslim cannot reject Isa or any other prophet sent by Allah. The Qur'an commands believers to make no distinction in believing in Allah's messengers, recognising them all as part of the same divine mission that culminated in the completion of revelation through Muhammad ﷺ.^[104]

Allah says:

"The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them have believed in Allah, His angels, His Books, and His messengers, saying, 'We make no distinction between any of His messengers.' And they say, 'We hear and we obey. We seek Your forgiveness, our Lord, and to You is the final destination.'"

Qur'an 2:285

The account of Isa concludes where the message of every prophet concludes: with the worship of Allah alone. His life stands as a testimony to Allah's power, mercy, wisdom, and guidance. From his miraculous conception to his future return before the Day of Judgement, every stage of his mission directs humanity towards the same eternal truth proclaimed by all the prophets—that there is no deity worthy of worship except Allah.^[105]