Is it possible to interpret Surat An-Nisā':157 as allowing that Jesus was crucified?

Sources

• ✓ 4:157 · An-Nisaa

  4:157 · Muhammad Marmaduke Pickthall

  وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّۢ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا

  And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.

• ✓ Tafsir Ibn Kathir on 4:157

  Sunni

  Tafsir Ibn Kathir · 4:157

  This sin they committed brought about their curse, expulsion, and removal from the path of guidance. Specifically, it was their breaking of covenants and treaties taken from them, their rejection of God's signs—that is, His proofs, arguments, and the miracles they witnessed through the prophets, peace be upon them. The phrase “and killing the prophets unjustly” highlights the extent of their transgressions and their cruelty toward God's messengers, of whom they slew a great many without right. Regarding their statement, “Our hearts are covered,” Ibn Abbas, Mujahid, Sa'id ibn Jubayr, Ikrimah, Al-Suddi, Qatadah, and others said it means “in a covering,” akin to a veil. This is like the polytheists’ assertion in Surah Fussilat (41:5): "Our hearts are in coverings from what you call to us," indicating a protective barrier that blocks understanding. Others suggested it means their hearts were vessels containing knowledge which they stored and acquired, but this view is more limited. God then states, “Rather, Allah has sealed them due to their disbelief,” countering their claim of ignorance by emphasizing that the seal is upon their hearts because of their rejection. Hence, it is not that their hearts lack capacity, but that they are deliberately sealed against faith. The verse follows: “So only a few will believe,” explaining that most hearts persisted in disbelief, rebellion, and scarcity of belief. Concerning their slanderous accusation against Mary: Ali ibn Abi Talhah narrated from Ibn Abbas that they accused her of adultery, a charge echoed by Al-Suddi, Juwaybir, Muhammad ibn Ishaq, and others. The verse indicates they attributed terrible calumnies both to her and her son, making her out to be an adulterer despite her carrying her child in purity. Therefore, they are under God's perpetual curse until the Day of Judgment. Their claim, “We killed the Messiah, Jesus son of Mary, the messenger of Allah,” means “we killed the one who claimed such a station.” This was a form of ridicule and mocking, like the polytheists' taunt of the Prophet Muhammad (ﷺ) being mad (cf. Al-Hijr 15:6). There is a report concerning the Jews—may God's curse, anger, wrath, and punishment be upon them—that when God sent Jesus with clear signs and guidance, they envied the prophethood and the manifest miracles by which he healed the blind and leper, revived the dead by God's permission, and fashioned a bird from clay and breathed into it so that it flew at God's command, among other wonders granted to him. Despite these, they denied and opposed him and sought to harm him. This forced Jesus and his mother to seldom dwell in one town, and to travel frequently. They persisted until they petitioned the king of Damascus—a polytheist idolater from their own people called “Dawud” by some—to arrest Jesus. The king ordered his deputy in Jerusalem to guard him carefully, crucify him, place thorns on his head, and prevent his harm to the people. When the Jews surrounded Jesus and his companions (the number varied from twelve to seventeen), sensing they could not escape, Jesus asked which among his disciples would accept to be made like him and be killed in his place, promising them Paradise. A young man volunteered. God cast the likeness of Jesus upon this young man, and Jesus was taken up to heaven from a lattice in the house. The Jews seized the look-alike and crucified him, placing thorns on his head. The common people and many unaware Christians believed and accepted that they had crucified Jesus, but those present with Jesus knew otherwise as they witnessed his being raised up. The others mistakenly thought the one crucified was the Messiah son of Mary. Mary sat beneath the cross mourning, and it is reported Jesus addressed her; only God knows the full details. This whole occurrence was a test by God for His servants, a profound wisdom. God made the truth clear and manifest in the Quran revealed to His noble Messenger Muhammad (ﷺ), supported by miracles and evidences, affirming: “They did not kill him, nor did they crucify him, but it was made to appear to them so; and those who differ about it are in doubt thereof. They have no knowledge of it except the following of suspicion. And they did not kill him, for certain; rather, Allah raised him to Himself. And Allah is Exalted in Might and Wise.” Ibn Abi Hatim narrated from Ibn Abbas that when Allah wished to raise Jesus to heaven, he appeared before his disciples (twelve in the house), shedding water from his head. He said some of them would deny him twelve times after believing. Then he asked, “Who will be made like me being killed in my place and remain with me in Paradise?” After repetitions, a young disciple volunteered and Jesus was raised to heaven from a lattice while the others captured and crucified the likeness. Ibn Jarir reported from Wahb ibn Munabbih a similarly narrated detailed version. Ibn Jarir preferred the understanding that the resemblance of Jesus was imposed on all his disciples so that the enemies would not distinguish Jesus from them, ensuring Jesus's safety in heaven. The verse continues: “And there is no one of the People of the Scripture but will surely believe in him before his death. And on the Day of Resurrection, he will be against them a witness.” Some scholars interpreted this as meaning all the People of the Book will believe in Jesus before his death upon his return to Earth, uniting all religions into the religion of Islam — the way of Abraham. This is supported by narrations from Ibn Abbas and his students, who maintained no Jew dies without believing in Jesus before he dies. Others said it refers to each individual belier from the People of the Book affirming faith in Jesus before his death, a belief regarded by Ibn Jarir as less convincing, because faith at the moment of death does not benefit if it comes too late without sincere practice. The commentary records numerous authentic prophetic hadiths related to the descent of Jesus near the end of time, describing his characteristics, place of descent near the eastern minaret of the Umayyad Mosque in Damascus, and his role in killing the false Messiah (the Dajjal), breaking the cross, killing the swine, abolishing the jizya tax, and restoring true worship. The hadiths are well known and numerous in various Sahih collections and musnads, narrated from key Sahabah such as Abu Hurayrah, Ibn Mas'ud, and others. The Quranic statement of Jesus being a witness over the People of the Book on Resurrection means that he will testify against them concerning their deeds rejecting God's message. He was a witness while among them and remains so after his return. Thus, this verse refutes the Jews’ claim that they killed and crucified Jesus, clarifies Jesus’s real fate — that God raised him to Himself — and indicates his future return as a just leader and sign of the Hour. This commentary covers also diverse variant readings and differences among scholars on these points, portraying a comprehensive traditional understanding rooted in hadith and earlier authorities.