The Quran and Jesus

The Qur’an’s portrayal of Jesus contains elements that, when examined closely, create an unexpected opening for Christian theology. By affirming Jesus’s unique sinlessness while maintaining that no soul can bear another’s burden, the Qur’an establishes principles that logically point toward the very doctrine of atonement it seems to reject. This article traces how Islamic scripture’s own testimony about Jesus creates space for considering the Christian gospel.

People of the Book #

To understand the Qur’an’s view of Jesus, we must first recognize its attitude toward previous scriptures. The Qur’an frequently refers to the “People of the Book” — Jews and Christians, recipients of earlier revelation. These scriptures are not rejected but affirmed. The Torah (Tawrat) and the Gospel (Injil) are called divine books given to previous communities:

He has sent down upon you the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel before, as guidance for the people. And He revealed the Criterion. Indeed, those who disbelieve in the verses of Allāh will have a severe punishment, and Allāh is Exalted in Might, the Owner of Retribution — Quran 3:3-4

But why do they come to you for judgment when they have the Torah containing Allah’s judgment, then they turn away after all? They are not believers. Indeed, We revealed the Torah, containing guidance and light, by which the prophets, who submitted themselves to Allah, made judgments for Jews. So too did the rabbis and scholars judge according to Allah’s Book, with which they were entrusted and of which they were made keepers. […] And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel containing guidance and light and confirming what was revealed in the Torah—a guide and a lesson to the God-fearing. — Quran 5:43,44,46

The Qur’an calls them hudan wa nur — “guidance and light” — and affirms their continuity with itself (musaddiqan lima bayna yadayhi). Ibn Kathir, on Sura 3:3, writes that the Qur’an confirms the original truth of the Torah and Gospel¹. This affirmation of previous scriptures becomes crucial when we examine what both the Qur’an and these earlier revelations say about Jesus.

The Sinlessness of Jesus #

Having established the Qur’an’s respect for previous scriptures, we now turn to its remarkable portrayal of Jesus himself. In the Qur’an, Jesus (‘Isa) is not only a prophet but unique in origin and character. At his birth, the angel announces:

I am only a messenger of your Lord to announce to you the gift of a pure boy (ghulāman zakiyyaa). — Quran 19:19

The word zakiyyaa means morally pure. No other prophet is described this way. In contrast, Muhammad is told to seek forgiveness (Sura 47:19), Adam repents (Sura 2:37), and Moses confesses error (Sura 28:16). Jesus alone is never shown repenting or being corrected. Al-Tabari agrees: it means one who is pure and righteous; free from sin. Jesus is also born of a virgin (Sura 19:20–21) and performs miracles by God’s permission (Sura 3:49).

The New Testament agrees. Pilate says, “I find no fault in this man” ( Luke 23:4 ). Jesus asks, “Which of you convicts me of sin?” ( John 8:46 ), and receives no answer. In both scriptures, Jesus is sinless. This unique status becomes theologically significant when we consider the Qur’an’s teaching about bearing burdens.

The Law of Burden #

The Qur’an’s affirmation of Jesus’s sinlessness takes on new meaning when placed alongside another fundamental principle. The Qur’an teaches that guilt is not transferable:

No bearer of burdens shall bear the burden of another. — Quran 6:164

Whoever purifies himself only purifies himself for his own soul. — Quran 35:18

Each soul is accountable for itself. Ibn Kathir writes: “every person will be tied to his evil deeds”. This excludes all from bearing another’s guilt — except one who has none.

Here the logic becomes compelling: Only Jesus, described as zakiyyaa, is without sin. If guilt disqualifies, and Jesus is innocent, then only he could — in principle — bear another’s burden. The Qur’an’s own premises create an exception that points directly to Christian theology.

The Christian Claim #

This is precisely the conclusion that Christian theology draws. The Christian gospel takes these same premises — Jesus’s unique sinlessness and the principle of burden-bearing — and extends them to their logical conclusion. God’s justice requires the punishment of sin; God’s mercy seeks forgiveness. The solution is not injustice, but substitution:

Without the shedding of blood there is no forgiveness of sins

Hebrews 9:22

He made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God

2 Corinthians 5:21

Jesus, the sinless one, bears the guilt of others — not by violating the law, but by fulfilling it. His death is the offering of the innocent in place of the guilty.

If the Qur’an affirms Jesus’ sinlessness, and insists that only the sinless can bear another’s burden, then the Christian doctrine of atonement is not foreign to its logic. It is simply an unexpected conclusion drawn from Qur’anic premises.

Understanding the Atonement #

But why death? How does Jesus’s death bring life? For Muslim readers familiar with qurbān (sacrifice) during Eid al-Adha, the concept has echoes in their own tradition.

Remember Ibrahim’s test — when Allah commanded him to sacrifice his son, but provided a ram as substitute. The innocent animal died in place of the beloved son. This principle of substitution runs throughout scripture: the guilty deserve death, but God provides another way.

In Christian understanding, all humanity stands guilty before God. The Qur’an agrees that humans are weak and prone to sin. Justice demands payment — “the wages of sin is death” ( Romans 6:23 ). But here God does something extraordinary: instead of demanding our death, He provides the substitute Himself.

Jesus, the sinless one, takes our place. His perfection qualifies him; his love motivates him. When he dies on the cross, he bears the punishment we deserve. When God raises him (as even the Qur’an affirms), it demonstrates that the payment is accepted, justice is satisfied, and death is defeated.

This is not God punishing an innocent bystander. This is God Himself, in Christ, taking the penalty upon Himself. As the New Testament states: “God was in Christ, reconciling the world to Himself” ( 2 Corinthians 5:19 ).

Through faith in this sacrifice, believers receive forgiveness — not earned, but given. Not because God ignores justice, but because justice has been fulfilled by another.

The Crucifixion #

One apparent obstacle remains: the Qur’an seems to deny the crucifixion, which is central to the Christian understanding of atonement. The Qur’an says:

They did not kill him, nor did they crucify him; but another was made to resemble him… Rather, Allah raised him to Himself. — Quran 4:157–158

Traditional commentators suggest that someone else was crucified instead of Jesus. But this raises problems: it implies divine deception and punishes the wrong person, contrary to Qur’anic justice.

Historical records confirm the crucifixion. Josephus, writing around 93 CE, mentions Jesus’ execution. Early Christian, Jewish, and Roman sources agree.

Some modern scholars, like Mahmoud Ayoub, interpret the passage differently. They suggest the denial is not of the event but of its meaning: Jesus’ enemies did not defeat him. “They did not kill him” may mean they did not succeed. God raised him — a vindication, not an escape. This avoids the charge of deception and fits the Qur’an’s portrayal of Jesus. Under this reading, even the crucifixion account need not contradict the Christian narrative.

An Invitation #

The pieces fit together in an unexpected way. The Qur’an affirms previous scriptures, declares Jesus uniquely sinless, and establishes that only the guiltless could bear another’s burden. These are the very premises on which Christian atonement theology rests.

Who is this figure — called Messiah, Word of God, Spirit from Him (Sura 4:171)? Born of a virgin, without sin, exalted to God?

The Gospel says: through him, through his death and resurrection God made a way.

Justice is fulfilled. Mercy is given.

Could it be true?

You are invited to explore and decide.