by Hameed Ahmed Mohammed
In June 1991, Hameed Ahmed Mohammed — a Muslim scholar at the Center for Advanced Computer Studies at the University of Southwestern Louisiana — published a two-part essay on soc.religion.christian, directed at Christian readers who might be unfamiliar with what Islam actually teaches about Jesus. The group was moderated and actively read by Christians across denominations; Mohammed's posts represent an early, earnest attempt at digital interfaith dialogue.
Part I presents the Quranic account of Mary (Maryam), the annunciation of Jesus's birth, and Jesus's first words from the cradle — all drawn directly from Surah Al-Imran and Surah Maryam. Part II addresses the central theological divide: the Islamic rejection of the doctrines of divine Sonship and the Trinity, argued through Quranic verses from Surah Maryam and Surah Al-Nisa, and concluded with the Quran's account of the Day of Judgment exchange between God and Jesus (5:116–19).
Mohammed's framing is not polemical but comparative — he seeks to show that Islam's disagreements with Christianity are specific and theological, not a wholesale dismissal of Jesus. "The Islamic view of Jesus," he writes, "lies between two extremes." His effort to name points of commonality — the Virgin Birth, Jesus's miracles, his prophetic role, his second coming — before turning to the points of difference gives the document an unusual generosity of spirit for interfaith writing of any era.
In the name of God, most Gracious, most Merciful.
Part I
The controversy about the personality of Jesus Christ (on whom be Peace) is the major difference between Islam and Christianity. This difference keeps the followers of the two religions apart. Muslims look at Jesus (on whom be Peace) as a great Prophet of God and love and respect him as they love and respect Abraham, Moses and Muhammed (Peace be on them). The differences focusing on the personality of Jesus (on whom be Peace) have overshadowed the many similarities between Christianity and Islam. Some examples are the moral system and the emphasis on humane principles. They have even overshadowed the beliefs that Muslims associate with Jesus (on whom be Peace) such as the Virgin Birth of Jesus (on whom be Peace), being able to speak in the cradle, performing miracles, and the second coming of Jesus Christ (Peace be on him).
The Islamic view of Jesus (PBUH) lies between two extremes. The Jews, who rejected Jesus (PBUH) as a Prophet of God, called him an imposter. The Christians, on the other hand, considered him to be the son of God and worship him as such. Islam considers Jesus (PBUH) as one of the great prophets of God and respects him as much as Abraham, Moses, and Muhammed (PBUT). This is in conformity with the Islamic point of view of the oneness of God, the oneness of Divine guidance and the complementary role of the subsequent messages of God's messengers. The essence of Islam, which is the willing submission to the Will of God, was revealed to Adam who passed it on to his children. All following revelations to Noah, Abraham, Moses, Jesus, and finally Muhammed were in conformity with that message in addition to some elaboration to define the relation between man and God, man and man, man and his environment, and to live according to God's instructions. Thus, any contradiction among revealed religions is viewed by Islam as a man-made element introduced into these religions. The position of Jesus (PBUH) in the three major religions — Judaism, Christianity, and Islam — should not be an exception.
The Quran says:
"O People of the Book, come to common terms as between us and you: that we worship none but God; that we associate not aught with Him; and do not some of us take others as Lords, apart from God. And if they turn their backs, say: 'Bear witness that we are Muslims (one submitting to God)'." (3:64)
"And thou wilt find those who say 'Surely we are Christians' to be nearest to them (the Muslims) in affection." (5:82)
It is with an aim to find a common ground between these two great religions that I intend to present to the gentle reader what Islam says about Jesus (PBUH). I very sincerely hope that this will help promote better understanding among Christians and Muslims.
Mary
The Quranic account of Jesus (PBUH) starts with the conception of his mother, Mary. The wife of Imran, Mary's mother, vowed to dedicate her child to the service of God in the temple. Zacharia, who took charge of Mary, used to find food with Mary. When he asked her how she got it, she answered that it was from God. The Quranic verses read:
"When the wife of Imran said, 'Lord, I have vowed to you, in dedication, what is within my womb. Please accept it from me, you are the Hearer and Knower'. And when she gave birth to her she said, 'Lord, I have given birth to her, a female... And I have named her Mary and commend her to You with her seed, to protect them from the accursed Satan.' Her Lord received the child with gracious favour, and by His goodness she grew up comely, Zacharia taking charge of her. Whenever Zacharia went to her in the sanctuary he found her provisioned. 'Mary,' he said, 'how comes this to you?' 'From God,' she answered. Truly God provisions for whomsoever He will without reckoning." (3:35–37)
Glad Tidings and Jesus's Birth
The Quran states that God chose Mary, purified her and raised her above all other women of the world (3:42,43).
When Mary became a woman, the Holy Spirit (the Archangel Gabriel) appeared to her as a man bringing her the news of a son. We read the following dialogue in the Quran between Mary and the angels:
"When the angels said, 'Mary, God gives you glad tidings of a Word from Him whose name is Messiah Jesus, son of Mary; high honoured shall he be in this world and the next, near stationed to God. He shall speak to men in the cradle, and of age, and righteous he shall be.' 'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' he said, 'God creates what He will. When He decrees a thing He does but say to it, "Be", and it is'." (3:45–47)
Mary conceived the child miraculously and retired to a distant place where she awaited her delivery. The Quran, in a chapter entitled "Mary," tells us how Mary felt and what the Jews told her when she brought the child:
"She conceived him and withdrew with him to a distant place. And the birthpangs surprised her by the trunk of the palm-tree. She said, 'Would I had died before this, and become a thing forgotten.' The one from below her called to her, 'Do not grieve; see, your Lord has set below you a rivulet and shake toward you the palm trunk, and there shall come tumbling upon you dates fresh and ripe. Eat therefore, and drink, and be comforted; and if you should see any mortal, say, "I have vowed to the All-Merciful a fast, and today I will not speak to any man."' Then she brought the child to her folk carrying him; and they said, 'Mary, you have surely committed a monstrous thing. Sister of Aaron, your father was not a wicked man, nor your mother unchaste.' Mary pointed to the child; but they said, 'How shall we speak to one who is still in the cradle, a child?' He said, 'Lo, I am God's servant; God has given me the Book and made me a Prophet. Blessed He has made me, wherever I may be; and He has enjoined me to pray, and to give the alms, so long as I live, and likewise to cherish my mother; He has not made me arrogant and wicked. Peace be upon me the day I was born, and the day I die, and the day I am raised up alive.'." (19:22–33)
Part II
Sonship of Jesus
The verses continue:
"That is Jesus, son of Mary, in word of truth, concerning which they are doubting. It is not for God to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it 'Be', and it is." (19:34–35)
After this strong statement about the nature of Jesus, God directed Muhammed to call the Christians to a fair deal — to worship the One God:
"Surely God is my Lord, and your Lord, so serve Him. This is the straight path." (19:36)
The rejection of the idea of God having a son is reported later in the same chapter:
"And they say, 'The All-Merciful has taken unto Himself a son.' You have indeed advanced something hideous. The heavens are well nigh rent of it and the earth split asunder, and the mountains well nigh fall down crashing for that they have attributed to the All-Merciful a son; and it behoves not the All-Merciful to take a son. None is there in the heavens and earth but he comes to the All-Merciful as a servant." (19:88–93)
The Quran recognizes the fact that Jesus had no human father but this does not make him the son of God or God Himself. By this criterion Adam would have been more entitled to be the son of God, because he had neither a father nor a mother. So the Quran draws attention to the miraculous creation of both:
"Truly the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said He unto him, 'Be', and he was." (3:59)
The Quran rejects the concept of the Trinity as strongly as it rejects the sonship of Jesus — because God is One. This is the essence of all monotheistic revelations. The Quran addresses the Christians as follows:
"People of the Book, go not beyond the bounds in your religion, and say not as to God but the Truth. The Messiah, Jesus, son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a spirit from Him. So believe in God and His Messengers, and say not, 'Three'. Refrain; better it is for you. God is only One God. Glory be to Him — that He should have a son! To Him belongs all that is in the heavens and in the earth; God suffices as a guardian. The Messiah will not disdain to be a servant of God, neither the angels who are close to Him. Whosoever disdains to serve Him and waxes proud, He will assuredly muster them to Him, all of them." (4:171–72)
The Day of Judgment
The denial of Jesus's divinity is presented in the Quran as a topic of dialogue at the Day of Judgment between God Almighty and Jesus. All the messengers and the nations will be gathered before God and He will ask the messengers how they were received by their peoples and what they said to them. Among those who are going to be questioned is Jesus:
"And when God said, 'O Jesus son of Mary, did you say unto men, "Take me and my mother as gods, apart from God"?' He said, 'To You be glory! It is not mine to say what I have no right to. If I indeed said it, You knew it, knowing what is within my soul, and I do not know what is within Your soul; You know the things unseen. I only said to them what You did command me: "Serve God, my Lord and your Lord." And I was a witness over them, while I remained among them; but when You did take me to Yourself, You were Yourself the Watcher over them; You are the witness of everything. If You punish them, they are Your servants; if You forgive them, You are the All-mighty, the All-wise.' God said, 'This is the day the truthful shall be profited by their truthfulness. For them await gardens underneath which rivers flow, therein dwelling forever, God being well-pleased with them, and they well-pleased with Him; that is the mighty triumph.'." (5:116–19)
Peace and blessings be upon all the Prophets.
Colophon
Written by Hameed Ahmed Mohammed ([address removed]) of the Center for Advanced Computer Studies, University of Southwestern Louisiana, and posted in two installments to soc.religion.christian in June 1991. Part I was posted June 14 (Message-ID: [email protected]) and Part II June 22 (Message-ID: [email protected]). The posts were approved and moderated by the soc.religion.christian moderator at Rutgers.
The author is also the poster of "Qurbani — The Spirit and Practice of Islamic Sacrifice" (also preserved in this archive, from soc.religion.islam the same month), and "Four Suras — Arabic Transliteration and English Translation." Together, these posts form a substantial body of Islamic teaching addressed to an inter-religious Usenet audience in the early months of the internet.
Preserved from the Usenet archive for the Good Work Library by the New Tianmu Anglican Church, 2026.
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