The story of ʿĪsā ibn Maryam عليه السلام—Jesus, son of Mary—is woven in the Qur’an with reverence and astonishing intimacy. His birth, life, and eventual ascension are narrated in a manner that positions him as one of the greatest messengers of God, while also decisively distancing Islamic theology from the doctrines of divinity or sonship attributed to him in later Christian traditions.
His story begins with his mother—Maryam عليها السلام. She is presented in the Qur’an as a paragon of chastity, devotion, and spiritual elevation, and is the only woman mentioned by name in the Qur’an. Her own birth was the result of a supplication. Her mother, Ḥannah (Anna), had vowed that if she bore a child, she would dedicate it in service to God. Expecting a boy, she was surprised when she gave birth to a girl: “O my Lord, I have delivered a female.” (Āl ʿImrān: 36). Yet that girl, Maryam, would go on to be chosen above all women: “O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.” (Āl ʿImrān: 42).
Maryam retreats into seclusion, a space of worship and solitude. It is there that the angel appears to her, in the form of a well-proportioned man. Frightened, she seeks refuge in God. The angel reassures her: “I am only a messenger of your Lord to announce to you the gift of a pure boy.” (Maryam: 19). She, astonished, asks: “How can I have a son when no man has touched me, nor have I been unchaste?” (Maryam: 20). The reply is unequivocal: “Thus it will be; your Lord says, ‘It is easy for Me. And We will make him a sign for the people and a mercy from Us.’” (Maryam: 21)
What follows is one of the most spiritually charged moments in the Qur’an—the birth of ʿĪsā. Maryam withdraws to a remote place. Labour pains drive her to the trunk of a palm tree, and in her distress she wishes she had died before this moment. But a voice calls out from below her: “Do not grieve; your Lord has provided beneath you a stream.” (Maryam: 24). She is told to shake the trunk of the palm tree, and ripe dates fall. In this moment of agony, heaven’s provisions surround her—water, food, and words of consolation.
Maryam returns to her people with the infant in her arms. They are scandalised. “O Mary, you have certainly done a strange thing!” they exclaim. But she, following God’s command, does not speak. Instead, she points to the child. The newborn speaks: “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.” (Maryam: 30). In the cradle, ʿĪsā proclaims his mission, his prophethood, and his servanthood.
This is one of the defining features of the Qur’anic portrayal of Jesus: he is a servant of God, not a son. The Qur’an categorically denies the notion of divine sonship or incarnation. “It is not befitting for Allah to take a son. Exalted is He!” (Maryam: 35). This theological position is reiterated throughout the Qur’an. Jesus, despite his miraculous birth, remains fully human—chosen, noble, honoured, but not divine. He is the Messiah, yes, but a messenger like those who came before him.
The miracles of ʿĪsā are acknowledged and celebrated in the Qur’an. He heals the blind and the leper, breathes life into a clay bird, and raises the dead—all by God’s permission. “And I heal the blind and the leper, and I give life to the dead—by permission of Allah.” (Āl ʿImrān: 49). Each miracle is attributed not to his own power, but to divine sanction. In contrast to the later theological exaggerations, the Qur’an firmly places ʿĪsā within the lineage of human messengers empowered by God.
A particularly important moment is his confrontation with his people, when he senses disbelief. He asks: “Who are my helpers in the cause of Allah?” The disciples respond: “We are the helpers of Allah.” (Al-Ṣaff: 14). This declaration of loyalty becomes the basis of the early believing community around Jesus. They are referred to as the ḥawāriyyūn—those purified and devoted.
As for his end, the Qur’an diverges dramatically from the crucifixion narrative found in the New Testament. “They did not kill him, nor did they crucify him, but [another] was made to resemble him to them.” (Al-Nisāʾ: 157). Rather than crucifixion, the Qur’an affirms that Allah raised him up unto Himself. The exact details are not specified, but the central point remains: Jesus was not killed. He remains alive, and according to numerous authentic hadiths, he will return before the end of times, as a just ruler.
His second coming, as described in prophetic traditions, will not be as a new messenger, but as a follower of the final Prophet Muhammad ﷺ. He will descend, break the cross, kill the swine, and abolish the jizyah, signifying the culmination of divine truth. He will restore justice, slay the false messiah (Dajjāl), and bring about a time of global peace and monotheism.
In this way, ʿĪsā عليه السلام is uniquely situated in Islamic theology. He is both a bridge and a boundary. A bridge between the Abrahamic traditions, and a boundary against theological excess. His story reaffirms the message of all prophets: belief in One God, righteousness, and preparation for the Day of Judgment.
