The Line of Prophets – A Continuation of the Message

Isa (Jesus) – The Honored Messiah and Servant of Allah

In the Islamic tradition, few prophets occupy as revered and central a place as ʿĪsā ibn Maryam (Jesus, son of Mary). He is one of the five Ulū al-ʿAzm — the elite messengers distinguished for their endurance and unwavering resolve — along with Nūḥ, Ibrāhīm, Mūsā, and Muḥammad (peace be upon them all). His life, miracles, and eschatological role are discussed across over ninety verses in fifteen different surahs of the Qur’an, and he is referred to by name twenty-five times.

Islam presents ʿĪsā not as divine, nor as the Son of God, but as a messenger of Allah, a spirit from Him (rūḥ minhu), and His word cast upon Mary (kalimatuhu alqāhā ilā Maryam). He was sent specifically to Banī Isrāʾīl (the Children of Israel) to revive the message of pure tawḥīd (monotheism), to confirm the Torah, and to deliver the Injīl, a scripture filled with light and guidance.

A Miraculous Beginning

The story of ʿĪsā begins with his mother, Maryam (Mary) — the only woman mentioned by name in the Qur’an and honored in an entire chapter, Surah Maryam. She is declared by Allah as:

"O Mary, indeed Allah has chosen you, purified you, and chosen you above the women of all nations."
(Surah Āl-ʿImrān 3:42)

Maryam was raised in the temple under the care of the prophet Zakariyyā, and she was known for her chastity and worship. One day, the angel Jibrīl (Gabriel) appeared to her in human form to deliver the news of a miraculous conception:

"He said, 'I am only the messenger of your Lord to announce to you the gift of a pure son.'"
(Surah Maryam 19:19)

She questioned, “How can I have a child when no man has touched me, and I have not been unchaste?” To this, the angel replied:

“Thus it will be. Your Lord says, ‘It is easy for Me...’”
(Surah Maryam 19:21)

Thus, by Allah’s command, ʿĪsā was conceived without a father — a miraculous act of divine will. The Qur’an draws a parallel between ʿĪsā’s birth and the creation of Ādam, emphasizing that Allah creates without limitation:

"Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust, then He said to him, 'Be,' and he was."
(Surah Āl-ʿImrān 3:59)

Speaking from the Cradle

One of ʿĪsā’s first miracles was speaking as a newborn infant to defend his mother against slander and declare his prophethood:

"He said, 'Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.'"
(Surah Maryam 19:30)

In this declaration, ʿĪsā affirms two foundational aspects of his identity in Islam: he is ʿabdullāh (a servant of Allah), and he is nabīy (a prophet). His speech from the cradle is a sign of Allah’s power and a rejection of all claims of his divinity.

Messenger to the Children of Israel

ʿĪsā’s mission was directed to the descendants of the tribes of Yaʿqūb (Jacob), urging them to return to the straight path (ṣirāṭ al-mustaqīm). His message reaffirmed the revelations of the Tawrāh (Torah) and sought to correct distortions that had crept into belief and practice:

“[I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord...”
(Surah Āl-ʿImrān 3:50)

He called for internal piety over ritual formality, sincere devotion over legalistic rigidity, and compassion over harshness. Yet, like many prophets before him, he faced opposition from religious elites and political powers who feared the loss of authority and influence.

Miracles as Signs — Not Divinity

Throughout his ministry, ʿĪsā was given miraculous signs (āyāt) by Allah to confirm his truthfulness. These included:

  • Creating a bird from clay and breathing life into it.

  • Healing the blind and the leper.

  • Raising the dead.

  • Revealing hidden matters, such as what people stored in their homes.

All of these were done strictly biʾidhnillāh — by Allah’s permission, not through independent power:

“...and I cure the blind and the leper, and I give life to the dead — by permission of Allah.”
(Surah Āl-ʿImrān 3:49)

These miracles served to guide, not to deify. Islam categorically rejects any association of divine status to ʿĪsā.

The Plot and the Rescue

Unlike the Christian narrative of crucifixion, Islam asserts that ʿĪsā was neither crucified nor killed. Instead, a divine intervention occurred:

“They did not kill him, nor did they crucify him — but [another] was made to resemble him to them...”
(Surah An-Nisāʾ 4:157)

Islamic tradition offers varied interpretations of what exactly happened — whether someone else was made to look like ʿĪsā and crucified in his place (as some classical scholars suggest), or whether the incident was a matter of divine illusion. Regardless, the Qur’an affirms definitively:

“Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.”
(Surah An-Nisāʾ 4:158)

This rafʿ (raising) is both literal and physical according to orthodox Islamic theology. ʿĪsā is alive in the heavens and will return.

The Second Coming of ʿĪsā

The return of ʿĪsā is a central element of Islamic eschatology (ʿilm al-malāḥim wa al-fitan). According to authentic hadith, ʿĪsā will descend near the end of time to:

  • Defeat the Dajjāl (Antichrist).

  • Break the cross, symbolizing the rejection of false beliefs about him.

  • Kill the swine, a metaphor for purging unlawful innovations.

  • Abolish the jizyah, as all people will unite under Islam.

  • Rule with justice, establishing peace and equity.

  • Perform Hajj or ʿUmrah, signifying his adherence to the final sharīʿah.

“By the One in Whose hand is my soul, the son of Mary will soon descend among you as a just ruler...”
(Ṣaḥīḥ al-Bukhārī, 3448)

ʿĪsā will not bring a new religion but will affirm the sharīʿah of Muḥammad ﷺ and live as one of his followers.

A Prophet of Honor, Not Divinity

ʿĪsā is given exalted titles in the Qur’an — al-Masīḥ (the Messiah), kalimatullāh (Word of Allah), and rūḥ minhu (a spirit from Him) — each denoting a divine origin of mission, not a share in divinity. These titles underscore his miraculous creation, his role as a herald of revelation, and his unique status — but never blur the absolute Islamic boundary between Creator and creation.

“Indeed, the Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers...”
(Surah An-Nisāʾ 4:171)

Conclusion: Isa in Islam’s Grand Narrative

Far from being diminished, ʿĪsā in Islam is one of the greatest of all prophets. His miraculous birth, his eloquence from infancy, his divine mission, his miraculous works, his rejection by his people, his ascension, and his awaited return — all affirm his honored status as one of Allah’s mightiest messengers. Yet his message, like that of all prophets before and after, is the same:

"La ilāha illa Allāh" — There is no god but Allah.

His legacy in Islam is not one of theological mystery, but of spiritual clarity: the call to pure monotheism, submission to God, and the coming fulfillment of Allah’s promise in the final days.

Note to Readers:

If you believe that the representation of Islam in this post does not accurately reflect its teachings or core beliefs, we encourage you to share your perspective. Please reference specific Islamic sources — whether from the Qur’an, authentic Hadith, or recognized tafsir and scholarly interpretations — to clarify where our representation may differ. The aim is to engage in respectful, informed, and evidence-based dialogue to better understand Islam’s true narrative. Your contribution is welcomed. 

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