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Ascension of Jesus (Arabic: صعود المسيح) is a belief shared by Muslims and Christians, referring to the ascent of Jesus (a) to the heavens and his remaining alive. God has mentioned the ascension of Jesus (a) in two verses of the Qur'an. His ascension occurred at the age of 32 or 33, which corresponds to 585 years before the Hijra of the Prophet Muhammad (s). According to some hadiths, this occurred on the Eve of the 21st of Ramadan. Muslim scholars have drawn comparisons between the Mi'raj of the Prophet Muhammad (s) and the ascension of Jesus (a). The majority of Muslim scholars believe in the physical and spiritual ascension of Jesus (a). Hadiths regarding the ascension of Jesus (a) imply that his ascension was both spiritual and physical.

In Qur'an 4, God rejects the crucifixion of Jesus and the story of his murder by his opponents. This statement refutes the claim of Christians who believe that Jesus was crucified and died on the cross. Some Muslim scholars believe that although Jesus was not crucified, there is no reason to believe he did not die at all; rather, there are arguments suggesting his life ended after some time, and he died through a natural death. In contrast to this view, some scholars have described the "non-death" of Jesus as the well-known belief among Muslims. Islamic hadiths also suggest that Jesus is alive and ascended to the heavens. Those who believe Jesus did not die interpret the term "mutawaffika" (I will take you) in the Qur'an regarding Jesus (a) as "receiving" or "taking," arguing that this term does not necessarily mean death.

The Return of Jesus (a) is considered one of the certain events of the era of the Reappearance of Imam al-Mahdi (a). According to Ali Kurani in his book 'Asr al-zuhur, the return of Jesus (a) at the time of the reappearance of Imam al-Mahdi (a) is a matter of consensus among Muslims.

Position

God refers to the ascension of Jesus (a) in two verses of the Qur'an;[1] the phrase "God raised him up to Himself"[2] in Qur'an 4 is about Jesus (a).[3] Some Shi'a[4] and Sunni[5] exegetes have inferred from this phrase that Jesus (a) went to the heavens and ascended. Also, the Qur'anic phrase "and I will raise you to Myself"[6] is interpreted as the ascension of Jesus (a).[7] Similes[8] and comparisons have been made between the Mi'raj of the Prophet of Islam and the ascension of Jesus (a),[9] analyzing the similarities and differences between the two.[10]

The term " 'uruj " (ascension) is defined as going to the upper world,[11] which is considered the opposite of "hubut" (descent).[12] The age of Jesus at the time of going to the heavens was 32 years[13] and according to another account, 33 years.[14] The ascension of Jesus (a) is said to have occurred in the year 585 before the Hijra of the Prophet of Islam.[15] His ascension is considered to have taken place on the Eve of 21st Ramadan.[16] It is narrated from Imam al-Baqir (a) that after the martyrdom of Imam Ali (a), his son Imam al-Hasan (a) ascended the pulpit and described the martyrdom of Imam Ali (a) as occurring on a night in which other important events, such as the ascension of Jesus (a), took place.[17]

In Christian teachings, Jesus died on the cross after being crucified.[18] He was buried,[19] and on the third day, it was observed that the body was not there.[20] After coming back to life, Jesus met his disciples.[21] He then went to the heavens and "sat at the right hand of God".[22]

Jesus Was Not Crucified

God explicitly states in the Qur'an that Jesus was not crucified.[23] In a verse of Qur'an 4, which has been regarded as unique concerning the crucifixion of Jesus,[24] the story of the murder and crucifixion of Jesus is rejected:[25] "and they did not kill him, nor did they crucify him."[26] Based on Islamic beliefs, another person was killed by mistake, and they thought they had martyred Jesus.[27] There are also hadiths indicating that the opponents of Jesus killed someone else by mistake instead of him.[28]

This belief refutes the claim of Christians who believe Jesus was crucified.[29] Christian scriptures explicitly state that Jesus was crucified[30] and died on the cross.[31] Among Christians, there is a consensus that Jesus was crucified, and they are unanimous on this point..[32] The four Gospels, which are the most authentic Gospels among Christians, have explained the story of the arrest and crucifixion of Jesus in detail.[33]

Life or Death of Jesus

Muslim scholars have offered different opinions on whether Jesus died a natural death before his ascension or ascended while alive.[34] God only explicitly states in the Qur'an that Jesus (a) was not killed or crucified by his opponents.[35] Some Muslim scholars believe that although the Jews did not crucify Jesus, there is no proof that he did not die at all; rather, there are reasons to believe his life ended after a while, and he died a natural death.[36] The term "mutawaffika" (I will take you) is used in the Qur'an 3 regarding Jesus.[37] Some Shi'a[38] and Sunni[39] scholars have inferred from this term that Jesus died a natural death before his ascension and ascended after death.

The "non-death of Jesus" and his being alive is described as the "well-known belief among Muslims."[40] A hadith is also narrated in Shi'a sources from the Prophet of Islam (s) stating that Jesus b. Maryam did not die and will return before the Day of Judgment.[41] It is also understood from Islamic hadiths that Jesus is alive and ascended to the heavens.[42] Those who believe Jesus did not die interpret the term "mutawaffīka" regarding Jesus (a) as "receiving" and believe that this term does not necessarily mean death.[43] Others have considered this term a metaphor for death, believing it does not imply actual death but refers to him in this way due to his ascension and inaccessibility on earth.[44] In Christianity, after three days of dying on the cross[45] and being buried,[46] it was observed that his corpse was missing.[47] Finally, Jesus came back to life after death[48] and ascended.[49]

Physical and Spiritual Ascension

Exegetes believe that the Qur'an is not explicit on whether the ascension of Jesus (a) was only with the soul or with body and soul.[50] However, some have considered the appearance of Qur'an 4:158, from which the ascension of Jesus is derived,[51] as referring to spiritual ascension,[52] while others consider it apparent in spiritual and physical ascension.[53] It is understood from Islamic hadiths regarding the ascension of Jesus (a) that his ascension was both spiritual and physical.[54] It is narrated from Imam al-Rida (a) that the Son of Mary (a) was raised from the earth while he was alive; his soul was taken between the sky and the earth, then he was taken to the heavens, and there his soul was returned to his body.[55]

Some Sunni exegetes believe that the famous view among exegetes and non-exegetes is the belief in the physical and spiritual ascension of Jesus (a).[56] Some researchers believe that God presented the ascension of Jesus as a praise for him. Being a praise necessitates that it be considered spiritual and physical, because spiritual ascension is not exclusive to Jesus, as many souls ascend towards God, and this ascension could not be a specific praise for him.[57] Also, some hadiths about the return of Jesus at the time of reappearance have been pointed out, and their appearance is considered proof of the physical ascension of Jesus.[58] The Mi'raj of the Prophet of Islam is considered another proof for the physical nature of Jesus's ascension, because the Prophet (s) saw Jesus during the Mi'raj. Critiques have been levelled against this argument.[59]

Return

Main article: Return of Jesus (a)

The Return of Jesus (a) is considered one of the certain events of the era of the Reappearance of Imam al-Mahdi (a).[60] According to Ali Kurani in his book 'Asr al-zuhur, the return of Jesus (a) at the time of the reappearance of Imam al-Mahdi (a) is a matter of consensus among Muslims.[61] A number of exegetes have interpreted Qur'an 3:46[62] and Qur'an 4:159[63] as referring to the return of Jesus (a) at the time of Reappearance. In Sunni hadith sources, 28 hadiths,[64] and in Shi'a hadith sources, 30 hadiths have been recorded regarding the descent of Jesus (a) in the era of Reappearance,[65] which Sayyid Muhammad Husayn Tabataba'i, the author of Al-Mizan, considers Mustafid.[66]

Notes

  1. ↑ Riḍāʾī, "Barrasī-yi taṭbīqī-yi miʿrāj-i Payāmbar (s) wa ʿurūj-i ʿĪsā (a)", p. 157.
  2. ↑ Qur'an 4:158.
  3. ↑ Ḥusaynī Hamadānī, Anwār-i darakhshān, vol. 4, p. 277.
  4. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 2, p. 207.
  5. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 11, p. 262.
  6. ↑ Qur'an 3:55.
  7. ↑ Riḍāʾī, "Barrasī-yi taṭbīqī-yi miʿrāj-i Payāmbar (s) wa ʿurūj-i ʿĪsā (a)", p. 157.
  8. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 8, p. 200.
  9. ↑ Riḍāʾī, "Barrasī-yi taṭbīqī-yi miʿrāj-i Payāmbar (s) wa ʿurūj-i ʿĪsā (a)", p. 168.
  10. ↑ Riḍāʾī, "Barrasī-yi taṭbīqī-yi miʿrāj-i Payāmbar (s) wa ʿurūj-i ʿĪsā (a)", p. 171.
  11. ↑ Bīgdilī, "Muqāyisa-yi dīdgāh-i ʿurūj wa rajʿat-i Ḥaḍrat-i ʿĪsā (a) dar Islām wa Masīḥīyyat", p. 33.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 132.
  13. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 1, p. 585.
  14. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 2, p. 95.
  15. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 1, p. 585.
  16. ↑ Qummī, Waqāyiʿ al-ayyām, p. 79.
  17. ↑ Kulaynī, al-Kāfī, vol. 1, p. 457.
  18. ↑ Matthew 27:50.
  19. ↑ Luke 23:50-54.
  20. ↑ Luke 24:1-3.
  21. ↑ Matthew 28:16-20.
  22. ↑ Mark 16:19.
  23. ↑ Maʿrifat, Shubahāt wa rudūd ḥawl al-Qurʾān al-karīm, p. 102.
  24. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 7, p. 423.
  25. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 7, p. 534.
  26. ↑ Qur'an 4:157.
  27. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 2, p. 248.
  28. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 132.
  29. ↑ Ṣādiqī Tihrānī, al-Furqān, vol. 7, p. 423.
  30. ↑ Luke 23:32-34.
  31. ↑ Matthew 27:50.
  32. ↑ Ṭayyib, Aṭyab al-bayān, vol. 4, p. 263.
  33. ↑ Bīgdilī, "Muqāyisa-yi dīdgāh-i ʿurūj wa rajʿat-i Ḥaḍrat-i ʿĪsā (a) dar Islām wa Masīḥīyyat", p. 34.
  34. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 759.
  35. ↑ Maʿrifat, Shubahāt wa rudūd ḥawl al-Qurʾān al-karīm, p. 106.
  36. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 2, p. 72.
  37. ↑ Qur'an 3:55.
  38. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 2, p. 71.
  39. ↑ Zamakhsharī, al-Kashshāf, vol. 1, p. 366.
  40. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 2, p. 569.
  41. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 759.
  42. ↑ Bīgdilī, "Muqāyisa-yi dīdgāh-i ʿurūj wa rajʿat-i Ḥaḍrat-i ʿĪsā (a) dar Islām wa Masīḥīyyat", p. 37.
  43. ↑ Bīgdilī, "Muqāyisa-yi dīdgāh-i ʿurūj wa rajʿat-i Ḥaḍrat-i ʿĪsā (a) dar Islām wa Masīḥīyyat", p. 37.
  44. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 2, p. 71.
  45. ↑ Matthew 27:50.
  46. ↑ Luke 23:50-54.
  47. ↑ Luke 24:1-3.
  48. ↑ Matthew 28:16-20.
  49. ↑ Mark 16:19.
  50. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 2, p. 802.
  51. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 2, p. 207.
  52. ↑ Marāghī, Tafsīr al-Marāghī, vol. 6, p. 15.
  53. ↑ Maʿrifat, Shubahāt wa rudūd ḥawl al-Qurʾān al-karīm, p. 106.
  54. ↑ Riḍāʾī, "Barrasī-yi taṭbīqī-yi miʿrāj-i Payāmbar (s) wa ʿurūj-i ʿĪsā (a)", p. 159.
  55. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 215.
  56. ↑ Marāghī, Tafsīr al-Marāghī, vol. 6, p. 15.
  57. ↑ Saʿdī, Sharḥ al-Nasafiyya, p. 322.
  58. ↑ Saʿdī, Sharḥ al-Nasafiyya, p. 322.
  59. ↑ Marāghī, Tafsīr al-Marāghī, vol. 6, p. 15.
  60. ↑ Qazwīnī, Imām Mahdī (aj) az wilādat tā ẓuhūr, p. 678.
  61. ↑ Kūrānī, ʿAṣr al-ẓuhūr, p. 245.
  62. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 2, p. 550.
  63. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 5, pp. 134-135; Ṣādiqī Tihrānī, Al-Furqān, vol. 7, p. 439.
  64. ↑ Kūrānī, Muʿjam aḥādīth al-Imām al-Mahdī, vol. 2, pp. 399-493.
  65. ↑ Bakhshī, "Barrasī wa tabīn-i naqsh-i Ḥaḍrat-i ʿĪsā (a) dar dawrān-i pas az ẓuhūr-i Imām Zamān (a)", p. 116.
  66. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 5, p. 144.

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