Jesus (peace be upon him) and the Crucifixion
Someone raised several questions about the Quranic account of
Isa (peace be upon him) and the crucifixion. This person wanted
to know how to reconcile the fact that many historians indicate
Jesus (peace be upon him) died on the cross, whereas the account
given in the Qur'an differs from what most historians seem to
indicate.
Response: You have asked several questions. One is
about the writing of history and the other
involves the issue of Isa (peace be upon him)
in relation to the question of crucifixion.
History is written by individuals who, on
the basis of certain presuppositions, biases,
interests, experiences, and purposes,
weave together a narrative account of
certain events which may, or may not,
reflect the reality of the existential
circumstances being recounted. The
vulnerabilities of memory, understanding,
motivation, beliefs, emotion and "evidence"
can all skew the character of history.
The 'history' of winners tends to be very
different from the 'history' of losers. Similarly,
the 'history' of the oppressor is often at odds
with the 'history' of the oppressed. One culture
tends to write the history of other cultures
as a function of the perspective of the former
rather than the latter.
Institutions, governments, nations, and
communities often want to project certain
images to others. People who write history
tend to be inclined to re-frame and filter events
through a hermeneutical or interpretive set
of glasses which alters the way reality is
seen and understood.
Finally, even when biases, presuppositions,
and the like can be kept to a minimum, one
is confronted by the unavoidable fact that
reality is always much richer than our capacity
to describe it. Histories constitute a process
of sifting in which - depending on the gauge of
the holes in one's methodological sieve -
only certain facets of reality are retained for
examination ... the rest of reality is lost.
If one supposes that everything which happens,
happens for a reason, then, the decision to
treat cetain events as important, while relegating
other events to relative insignificance, means
that one's understanding of the ecology of
history and the way that even, seemingly
insignificant events may have profound effects
on other aspects of existence [in the parlance
of modern chaos theory, this is known as the
butterfly effect] may result in very distorted
conceptions of what went on at a given time and
place. If, on the other hand, one supposes that
everything is a matter of random, chance events,
then, the quality of one's sampling techniques,
together with one's skill in interpolating and
extrapolating amidst the random phenomenon of
life will play a key role in how one views history.
Should one conclude from the former comments
that there is no such thing as 'true history'. Well,
if by 'true history' one means the complete truth,
then, yes, there is no such thing as 'true history'.
Nevertheless, there can be substantial qualitative
differences in the accuracy and value of various
historical accounts, but in saying this, one is
alluding to the tremendous difficulties which
permeate and surrond the process of writing
good history.
The fact of the matter is, one would be incorrect
to say that "much of written history claims he
[Jesus (peace be upon him) was crucified"]. The
proper statement would be: much of Christian
history claims that Jesus (peace be upon him)
was crucified - and in making this statement one
is only testifying to the truth of what has been
written by this or that Christian historian and
not necessarily about the truth of what did, or
did not, happen more than 2000 years ago.
Buddhist, Hindu, Jain, Sikh, Aborigine, Jewish,
Taoist, Shinto, Confucius, indigenous, Muslim,
agnostic, communist, and atheist historians
do not necessarily claim that Jesus (peace
be upon him) was crucified on the cross. These
individuals and groups write quite different
histories which may, or may not be, true, to
one degree on another.
The Qur'an says the following:
[4.157] "And their saying: Surely we have killed the
Messiah, Isa son of Marium, the apostle of Allah; and
they did not kill him nor did they crucify him, but it
appeared to them so (like Isa) and most surely those
who differ therein are only in a doubt about it; they
have no knowledge respecting it, but only follow a
conjecture, and they killed him not for sure."
Depending on one's perspective, one may consider
the Qur'an to be revelation, story telling, history,
myths, or creative fiction. For those who believe,
revelation is not history, but, rather, it is the uncreated
Word of God giving expression to certain truths
which require further assistance from Divinity in order
to be properly understood.
Let us leave aside for the moment the issue of
whether, or not, Jesus (peace be upon him) was,
or was not, crucified. Let us, instead, look at a
related issue - namely, whether this issue should
assume the importance it does in the minds and
hearts of many people?
Most people desire salvation - that is, they wish to
attain to Paradise and avoid Hell. In some theologies,
the significance of the alleged death of Jesus (peace be
upon him) on the cross plays a central role in the
passion play surrounding the issue of salvation.
For example, in John 3:16, one finds:
"For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should
not perish, but have everlasting life."
Even if one granted the truth of the foregoing statement,
what does this concession have to do with the problem of
learning how to emulate, as best one can, the example
of Jesus (peace be upon him) so that one's manner of
being is a testament to the loving, living presence of
Jesus (peace be upon him) in one's everyday life? How
can anyone be said to believe in Jesus (peace be upon
him) if he or she does not incorporate the principles of
love, sacrifice, kindness, charity, tolerance, forgiveness,
honesty, nobility, and integrity of character into one's
lived life which Jesus (peace be upon him) taught through
both his words and his deeds?
The Prophet Muhammad (peace be upon him) is reported
to have said: "Faith consists in" profession of the mouth,
verification of the heart, and action of the limbs." One
cannot be said to have to believe in, or have faith in, say,
Jesus (peace be upon him) unless one not only talks the
talk, but walks the walk, and, as well, experientially verifies
in one's own heart the truth of what is being said and done.
People, including historians, use theology to interpret the
events of life. The histories which arise out of these
theologically framed accounts tends to reflect theology
more than reality.
Some people use theology to separate people, not unite
them. Jesus (peace be upon him) was not a theologian, but
this or that theology and/or theologian attempts to use the
authority of Jesus (peace be upon him) to spread division
and dissension. Some people do the same with respect to
the Prophet Muhammad (peace be upon him), or Moses
(peace be upon him), or the Buddha (peace be upon him),
or Krishna (peace be upon him).
You and I, and so many others, were not there at the time
of Jesus (peace be upon him). We know what the Bible says,
and we know what the Qur'an says, and we know what so
many historians and theologians say.
However, I would suggest that the issue of the crucifixion is
not of fundamental importantace. What is of fundamental
importance is to seek to live the kind of life that Jesus (peace
be upon him) led. The teachings of Jesus (peace be upon him)
have to do with his life and not with what may, or may not, have
happened in relation to the cross.
If one is pinning all one's hopes on the possible meaning and
significance of a crucifixion, then, I think one has missed the
point of the life of Jesus (peace be upon him). In fact, I will
state this in a stronger way: anyone who claims to believe in
Jesus (peace be upon him) and orients his or her life around
the possible significance of the cross to the relative exclusion
of the loving, tolerant, forgiving, kind, generous, courageous,
noble, spiritual example to which the life of Jesus (peace be upon
him) gave expression, by the Grace of God, then, I would
question to what extent such a person truly believes in
Jesus (peace be upon him) ... and this raises the question of
whether John 3:16 even applies to such an individual.
| Part Two | Return to Menu |
|
