Consequences of Al-i Imran 3:59 - Qur'an Challenges Muslims to Believe in Jesus' Resurrection

The passages Al-i Imran 3:59, Cin 72:18-20, Zuhruf 43:61 and Lokman 31:28 testify that Jesus

was resurrected before the Last Judgement and that he was given a special role by God in relation to the resurrection of humanity. It therefore also makes sense in the light of the overall message of the Qur'an to read Al-i İmran 3:59 as a comparison between Adam's earthly creation and Jesus' resurrection at the time of his departure from the earth. Jesus' resurrection, like the creation of Adam, is an explicit act of God that leads to the creation or resurrection of the rest of humanity (Lokman 31:28). With Jesus, it is also a sign of the reality of the resurrection as such (Zuhruf 43:61). In the light of the verses mentioned (Zuhruf 43:60 and Lokman 31:28), a first aspect of the comparison between Adam and Jesus in Al-i İmran 3:59 becomes clear: they are both first-conceived beings, Adam in the first creation and Jesus in the second creation. They precede the rest of mankind and stand as representatives for them (see ʼsingle soulʼ in Lokman 31:28).

In such a reading, the Qur'an in Al-i Imran 3:59 no longer contradicts the Gospel, but confirms the comparisons already found there between Adam's creation and Jesus' resurrection, as well as their respective roles in relation to humanity (1 Corinthians 15:20+42-45):

'20  But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. …' So will it be with the resurrection of the dead. ... 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So it is written: “The first man Adam became a living being”; the last Adam [Christ], a life-giving spirit.ʼ

As mentioned above, Al-i İmran 3:59 is, so to speak, the Muslim creed regarding Jesus. Of course, against the background of the new understanding of this main statement presented above, we must now also consider what effects this has on the image of Jesus in the Qur'an. The effects on Muhammad, his followers and the people gathered around him are discussed in the immediate post-context of Al-i İmran. Al-i İmran 3:60-64 instructs Muhammad on how he should deal with the various reactions to the report about Jesus (Al-i İmran 3:33-59):

'The Truth (comes) from Allah alone; [a)] so be not of those who doubt.  [b)] If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"This is the true account: There is no god except Allah [This is indeed the true narrative; and there is no deity but God, and truly God is the All-Glorious with irresistible might, the All-Wise. (Ali Ünal)]; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, Allah hath full knowledge of those who do mischief. [c)] Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will).'

According to this text, the report about Jesus has an impact on three groups: a) Muhammad, b) all those who contradict the report and c) the group of Christians from Najra who are present.

a)To our great astonishment, Muhammad himself is initially instructed not to doubt what has been revealed about Jesus (l-mumterîn(e)) because it is divine truth (Al-i Imran 3:60). Muslim commentators assume that even Muhammad sometimes toyed with the idea that Jesus could be a second God, and that God clearly forbids the Prophet from having such thoughts. However, nowhere in the account of Jesus (Al-i İmran 3:33-59) is the subject of his possible divinity addressed. As we have seen above, this passage is rather about Jesus' 'C-B' (vv. 42-45), his earthly life (vv. 46-54), his departure from earth, his exaltation to God (v. 55) and his state in this position (v. 59). Jesus' state 'before God' is similar to Adam's state 'before God', that is at the time of his creation. As we have shown above, the comparison in Al-i Imran 3:59 does not refer to Jesus' divinity, but rather compares the two prophets in different stages of their existence: Just as Adam was the first creation of the first order of creation, Jesus is the firstborne of the second order of creation. Jesus was the first human being to be resurrected and to return to God. Furthermore, the interpretation that assumes that the contents of the discussion aimed at refuting the Christians claim to divinity for Jesus is not really convincing, since Muhammad is explicitly instructed elsewhere, in case of his own doubts (l-mumterîn(e)) about God's revelation, to seek guidance from Jews and Christians of all people (Yunus 10:94).:'But if thou art in doubt as to that which We have revealed to thee, ask those who read the Book before thee. Certainly the Truth has come to thee from thy Lord, so be not thou of the doubters' (Maulana Muhammad Ali). If he had doubts about something he needed to correct Christians, Muhammed would have to seek counsel from them .... We must therefore assume that Muhammad had doubts about beliefs rightly held by Christians, not those he was supposed to correct. Based on what we have said in the context of verse 59, we must therfore conclude that Muhammad sometimes experienced doubts regarding Jesus' resurrection and his role in the resurrection of all people. By the way, Muhammad is in good company in this respect. When we read the resurrection accounts in the Gospels, we are struck above all by the disbelief of the disciples and closest companions towards the fact of Jesus' resurrection (see John 20:24-29; Matthew 28:17; Luke 24:11-41; etc.). Throughout the history of the Church up to the present day, Jesus' resurrection has been one of the most questioned beliefs. In the Qur'an, also the contemporaries of Muhammad are asked to no longer question Jesus' resurrection (Zuhruf 43:61; Jesus is the sign of the Hour of Resurrection). It is therefore hardly surprising that even Muhammad is urged here not to have any doubts regarding Jesus' resurrection. God clearly forbids such doubts.'The Truth (comes) from Allah alone; so be not of those who doubt.' (Vers 60).

b)  Secondly, it is about a group of people who (i) summon their family members (a.61), and (ii) could turn away from Muhammad and thereby become a danger to his cause (a.63 'those who do mischief'). Both descriptions do not apply to the Christians who came as guests: (i) their families are far away (about 1000 km, i.e. a journey of at least 50 days one way) and it would have been impossible to bring them in a reasonable time and reasonable economic framework as required in verse 61: ‘..."Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves ...’. In addition, the topic of the discussion, namely the resurrection of Jesus, is anyway part of the official Christian creed1, so hardly a topic for the Christians to argue with Muhammad. So the people who were able to turn away from Muhammad because of the truth about Jesus seem to have initially been people whose families lived in the same place as Muhammad, i.e. people who were interested in the Qur'an's teachings. Muhammad thus challenges his own ethnic group plus local Jews and Hanifs, not the geographically distant Christians, to believe the truth revealed by God about Jesus without any objections (v. 61: arguing, disputing).2 (ii) People who turn away from the truth revealed here in the Qur'an about Jesus and oppose Muhammad's authority 'disputingly' are referred to as 'those who do mischief' (bil-mufsidîn(e); f-s-d). 'Mischief-makers' are people who disrupt the social, political, legal or even religious order.3 Allah assures Muhammad here, that he need not fear such people who might disturb the community order by questioning Muhammad's authority. This is justified in the verse by the fact that the content of the revelation actually corresponds to the truth ('this is indeed the true narrative'), and therefore Muhammed is on God's side whereas the mischief-makers are under God's curse ('let us ... invoke the curse of Allah on those who lie!'), and God knows them very well ('Allah hath full knowledge of those who do mischief'). Muhammad therefore does not have to bow to the pressure of these 'mischief-makers' in fear of possible unpleasant consequences, but can confidently proclaim the truth about Jesus, trusting in God's uniqueness, His mightiness and wisdom. The expression 'there is no god except Allah' does not refer here to the content of the discussion with the Christian guests present, but conveys to Muhammad the necessary confidence to remain faithful to the divine truth despite opposition in his immediate surroundings. The Christians from Najra do not fall into this category of 'mischief-makers' as they come from far away and would not disturb the local order in the long term by challenging Muhammad's authority. We note that both descriptions of the group of people described in Al-i İmran 3:61-63 do not apply to the Christians present: The prayer curse is therefore not prayed down on the Christians present, but on the doubting Muslims, disbelieving Arabs, Jews and Hanifs.

On the basis of the above interpretation of Al-i İmran 3:59, we conclude from this verse that true Muslims must under no circumstances doubt the truth revealed about Jesus. This applys specifically to his departure from the earth and his exaltation to God (verse 55), which are comparable to the first creation of Adam. Jesus' premature resurrection within the history of mankind and his representative function in connection with the resurrection of mankind must not be denied by Muslims in any way otherwise they would fall into the category of the 'mischief-makers'.

c) Finally, the Christians present are also addressed: 'O People of the Book!'. After the exclusion of the followers and coinhabitants of Muhammad who had harboured doubts about Jesus' deprature, the prophet hopes that the content of the revelation about Jesus represents a common basis of faith between the Christians and Muslims present: '"O People of the Book! come to common terms as between us and you:4 That we worship none but Allah; that we associate no partners with him'. On the basis of this common confession, the two faith communities should co-exist without the Christians falling under Muslim masters (including Muhammad), nor the Muslims under the ecclesiastical authorities of the Christians from Nadjran: 'that we erect not, from among ourselves, Lords and patrons other than Allah'. Both groups should live directly under the rule of God. Muhammad therefore pleads for unity in matters of faith concerning Jesus, but independence with regard to the organisational form of the two groups. If the statement 'that we worship none but Allah; that we associate no partners with him' was also about the treatment of Jesus by Christians, this would only support our interpretation of verse 59: Only after Jesus is elevated to God and compared in his state there to the state of Adam at the time of his creation does it make sense to talk about what Jesus' position is in comparison to Allah. For early Christians, Jesus' extraordinary birth was not the original basis for claiming his divinity. Rather, this belief in Jesus' divinity was originally based on the fact of his resurrection from the dead and his exaltation to God, which gave him a superior position, the most honourable name in the universe and the obedient reverence of all people.5 It is his exaltation 'before God' that has prompted questions about his relationship with God: Muhammad refers to this very incident in vv. 55+59 and categorises it as standing in comparison with Adam. As already explained, Muhammad accepts Jesus' primacy in the resurrection and his representative function in relation to the rest of humanity. For Muhammad, however, this does not mean that Jesus can be placed alongside God as a rival. In fact, this last view is also shared, at least in theory, by the Christian groups I know. However, if the Christians were to reject Muhammad's proposal of a common declaration of faith with organisational independence, he would at least like them to confirm that the followers of Muhammad are truly devoted to God: ‘Bear witness [-şhedû] that we (at least) are Muslims (bowing to Allah's Will).’ (Al-i İmran 3:64).The allusion in this verse to Jesus' disciples cannot be overlooked: '… Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness [veşhed] that we are Muslims [muslimûn(e)])!"' (Al-i İmran 3:52). What Jesus testified in relation to the disciples, Christians should now testify in relation to the followers of Muhammad: that they are devoted (muslimûn(e)). One would hardly ask someone who stands under God's curse (see verses 61-63) to testify before God to one's devotedness.

Based on the post-context of Al-i İmran 3:59, it can already be established that the statement in Al-i İmran was by no means primarily intended to correct Christians. Rather, it first challenges Muhammad (3:60), but then also every Muslim - and of course every other person (3:61) - to believe in the contents of v. 59 that is in Jesus' resurrection within history and his exalted position with God. Jesus at that stage is comparable to Adam right at the beginning of human history. With the Christians, on the other hand, Muhammad hopes to find a common basis of faith based on the contents of verse 59. On grounds of the post-context of Al-i Imran 3:59, we therefore conclude - against the commonly held Muslim opinion - that this verse primarily aims at challenging all people who do not believe in Jesus' resurrection at the time of his departure from the earth and his exaltation to God, rather than Christians who already adhere to these beliefs.

With the help of an in-depth discussion of Al-i İmran 3:59, we were able to refute the common assumption that the main message of the Qur'an about Jesus is primarily directed at Christians and has a negative warning ring. From Muhammad's confrontation with Christians, we learn that the Qur'an challenges Muslims in particular to examine their view of Jesus' life and work.

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1 “Er[Jesus]… ist am dritten Tage auferstanden nach der Schrift und aufgefahren in den Himmel. Er sitzt zur Rechten des Vaters” (Nizänisches Glaubensbekenntnis – Das Bekenntnis des Konzils von Nizäa-Konstantinopel https://www.ekd.de/Glaubensbekenntnis-von-Nizaa-Konstantinopel-10796.htm (29/04/2023)).

2 However, the official interpretation of the Turkish Ministry of Religion warns: 'siyer, hadis ve tefsir kaynaklarındaki bilgiler Necran heyetinde bulunanların kimlikleri (kadınların ve çocukların bulunup bulunmadığı) hususunda kesin sonuçlara ulaşma imkânı vermemektedir' (https://kuran.diyanet.gov.tr/tefsir/%C3%82l-i%20%C4%B0mr%C3%A2n-suresi/354/61-ayet-tefsiri (14/06/2022)). Dennoch scheint eine klare Abfolge der Adressaten vorzuliegen: zuerts Muhammed selbst (Vers 60), dann die Leute aus seinem Umfeld (Verse 61-63), und schliesslich die Leute der Schriften (Christen; Vers 64).

3 In Arabic, 'fesad' (f-s-d) ""to deteriorate, decay; to depart from common sense" and so on. As a noun, it is used in the meanings of "oppression, turmoil, disorder, drought, famine". ... In the Qurʾān, the word 'fesad' occurs in eleven verses and its derivatives in thirty-nine verses (vgl. M. F. ʿAbd al-Bālāqī, al-Muʿjam, "fsd" md.). In these verses, order is considered in the same framework as the natural and nature-given balance that is the basis for the existence of the universe and society, and thus the individual, understood as a systematic whole, and mischief refers to the disturbance of this order and balance or the deviation from this balance. ... When the terms "mischief" and "ifsad" are used in connection with the social, political, legal and thus also religious order, they in turn express the disturbance of a certain order or balance.' (İLHAN KUTLUER, "FESAD", TDV İslâm Ansiklopedisi, https://islamansiklopedisi.org.tr/fesad (24.05.2023)).

4 If the Christians were meant as opponents in v. 61, this statement would make no sense. God would then have already eliminated these Christians through the curse of prayer and there would no longer be any reason to argue in favour of a unified coexistence in terms of faith with simultaneous institutional independence.

5 See Philippians 2:5-11: '5  Keep this mental attitude in you that was also in Christ Jesus,  6  who, although he was existing in God’s form, did not even consider the idea of trying to be equal to God.  7  No, but he emptied himself and took a slave’s form and became human.  8  More than that, when he came as a man, he humbled himself and became obedient to the point of death, yes, death on a torture stake.  9  For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, 10  so that in the name of Jesus every knee should bend — of those in heaven and those on earth and those under the ground —  11  and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father.' ( New World Translation, Philippians 2:5-11)