What Islam teaches about Jesus
Muslims often claim that they respect Jesus and that Islam teaches about himself But what does Islam actually teach about Jesus? How much information does it provide? And is that information accurate?
What the Quran teaches about Jesus
And how it aligns with the Bible.
| Qur’anic teaching about Jesus | Qur’an | What the Qur’an says | Biblical assessment | Commentary |
|---|---|---|---|---|
| Jesus is the son of Mary | 2:87; 3:45, 59; 4:157; 5:46, 72, 75, 78, 110, 116; numerous others | Jesus is repeatedly called ʿIsa ibn Maryam — Jesus, son of Mary. | 🟢 Accurate | The New Testament explicitly identifies Jesus as Mary’s son (Matt. 1:16, 25; Luke 1:31; 2:7; John 2:1). |
| Jesus is the Messiah/Christ | 3:45; 4:171; 5:72, 75 | Jesus is called al-Masih, “the Messiah/Christ.” | 🟢 Accurate in title; radically different in meaning | “Christ” means Messiah/Anointed One. The New Testament overwhelmingly identifies Jesus as the promised Messiah (Matt. 16:16; John 4:25–26). The Qur’an retains the title while denying much of what biblical Messiahship entails. |
| Jesus is honored in this world and the next | 3:45 | Jesus is “held in honour” in this world and the Hereafter. | 🟢 Compatible | Jesus is exalted above all (Phil. 2:9–11) and given the name above every name. |
| Jesus is among those nearest to God | 3:45 | He belongs to those nearest to Allah. | 🟡 Compatible in a limited sense | The Bible teaches Christ’s unique intimacy with the Father, but not merely that Jesus is one of a group of spiritually “near” persons. He is the eternal Son who is “in the bosom of the Father” (John 1:18). |
| Jesus is a sign from God | 19:21; 21:91; 23:50; 43:61 | Jesus and/or his birth are signs from God. | 🟢 Accurate | Jesus’ miraculous birth and works function as signs in Scripture (Luke 1:35; John 20:30–31; Acts 2:22). |
| Jesus is a mercy from God | 19:21 | His birth is appointed as a sign and mercy. | 🟡 Broadly compatible | The Bible presents Jesus himself as God’s saving mercy and grace (John 3:16; Titus 3:4–6), although the Qur’an does not give the biblical explanation of how Christ brings mercy through atonement. |
| Jesus was born miraculously without a human father | 19:20–22 | Mary says no man has touched her; God causes her to conceive Jesus. | 🟢 Accurate | This corresponds directly to Matthew 1:18–25 and Luke 1:26–35. |
| Mary was a virgin/chaste | 19:20; 21:91 | Mary says no man has touched her and describes herself as chaste. | 🟢 Accurate | The virgin conception is explicit in Matthew 1:18, 23 and Luke 1:27, 34–35. |
| Jesus’ conception occurred by God’s command | 19:21 | God decreed it, and it happened. | 🟢 Accurate in substance | Luke 1:35 attributes the conception to the Holy Spirit and God’s power. |
| Jesus was conceived by God’s Spirit | 21:91; 4:171 | Mary and Jesus are associated with God’s “spirit”; Jesus is called “a spirit proceeding from Him.” | 🟡 Biblical language, but Qur’anic theology differs | Luke 1:35 explicitly says the Holy Spirit will come upon Mary. But “Spirit from Him” in the Qur’an must not automatically be equated with the Christian doctrine of the Holy Spirit or the eternal Son. |
| Jesus was God’s Word | 3:45; 4:171 | Jesus is called “His Word” bestowed upon Mary. | 🟡 Remarkably close terminology, but Qur’anic meaning differs | John 1:1 identifies Jesus as the Word (Logos) who was with God and was God, and John 1:14 says the Word became flesh. Yet the Qur’an does not affirm John’s doctrine of the divine Logos. |
| Jesus is a servant of God | 4:172; 19:30; 43:59 | Jesus says, “I am indeed a servant of Allah”; he is called a servant. | 🟢 Accurate, but incomplete | Jesus truly became a servant in his incarnate humanity (Phil. 2:7). The crucial biblical teaching is that he is simultaneously God the Son (John 1:1; 20:28; Phil. 2:6). |
| Jesus is a prophet | 19:30 | Jesus says God made him a prophet. | 🟢 Biblically compatible but incomplete | Jesus is indeed called a prophet (Matt. 21:11; Luke 24:19). But biblical Christianity teaches that he is much more than a prophet: the Son of God and God incarnate. |
| Jesus is a messenger of God | 3:49; 4:171; 5:75; 61:6 | Jesus is repeatedly called God’s messenger. | 🟢 Compatible but incomplete | Jesus was sent by the Father (John 3:17; 5:36–37; 17:18). But reducing him to merely a messenger contradicts the New Testament’s presentation of his divine identity. |
| Jesus was sent specifically to Israel | 3:49; 5:46; 61:6 | He is a messenger to the Children of Israel. | 🟢 Accurate regarding earthly ministry | Jesus explicitly says he was sent to “the lost sheep of the house of Israel” (Matt. 15:24). His mission ultimately extends to all nations (Matt. 28:19). |
| Jesus received the Gospel | 3:48; 5:46; 57:27 | God gave Jesus the Gospel (Injil). | 🟡 Partially accurate but substantially different | Jesus proclaimed the gospel/good news of God’s kingdom (Mark 1:14–15). However, the New Testament does not portray Jesus as receiving a heavenly book called the Gospel comparable to the Qur’an’s concept of Injil. |
| Jesus confirmed the Torah/Law | 3:50; 5:46; 61:6 | Jesus confirms the Law that preceded him. | 🟢 Accurate | Jesus explicitly says he came not to abolish the Law but to fulfill it (Matt. 5:17–18). |
| Jesus made some previously forbidden things lawful | 3:50 | Jesus says he came to make lawful part of what had previously been forbidden. | 🟡 Broadly compatible, but formulation differs | Jesus exercised authority over ceremonial regulations and declared foods clean (Mark 7:18–19; cf. Acts 10). |
| Jesus taught wisdom | 3:48; 43:63 | God taught him wisdom; Jesus came with wisdom. | 🟢 Accurate | Jesus displays extraordinary wisdom (Matt. 7:28–29; Luke 2:40, 52). |
| Jesus was given Scripture/knowledge of “the Book” | 3:48 | God taught Jesus “the Book and Wisdom.” | 🟡 Broadly compatible, but terminology differs | Jesus knew and authoritatively interpreted the Hebrew Scriptures. Luke 4 and numerous other passages demonstrate this. |
| Jesus performed miracles | 3:49; 5:110 | Jesus performs extraordinary signs. | 🟢 Accurate | The Gospels record numerous miracles of Jesus: healings, exorcisms, nature miracles, and raising the dead. |
| Jesus made a bird from clay | 3:49; 5:110 | Jesus fashioned a bird from clay and breathed into it, and it became alive “by God’s permission.” | 🟠 Apocryphal tradition, not canonical Scripture | This has a striking parallel in the Infancy Gospel of Thomas, where the child Jesus makes birds from clay and gives them life. It is not found anywhere in the canonical Gospels. |
| Jesus healed the blind | 3:49; 5:110 | Jesus healed those born blind. | 🟢 Accurate | Jesus healed blind people repeatedly (Matt. 9:27–30; 11:5; John 9). John 9 specifically concerns a man blind from birth. |
| Jesus healed lepers | 3:49; 5:110 | Jesus healed lepers. | 🟢 Accurate | Numerous Gospel accounts (Matt. 8:1–4; Mark 1:40–45; Luke 17:11–19). |
| Jesus raised the dead | 3:49; 5:110 | Jesus brought the dead back to life, by God’s permission. | 🟢 Accurate regarding the miracle; qualification differs | Jesus raised Jairus’ daughter (Mark 5), the widow’s son (Luke 7), and Lazarus (John 11). The Qur’an emphasizes God’s permission; the NT presents Jesus exercising divine authority over death. |
| Jesus knew what people ate/stored | 3:49 | He could tell people what they ate and stored in their homes. | ⚪ No clear canonical parallel | This specific miracle is not recorded in the Bible. It is therefore neither demonstrably biblical nor necessarily contradicted by Scripture. |
| Jesus spoke as a child | 3:46; 5:110 | Jesus spoke to people in childhood. | 🟠 Apocryphal tradition | The canonical Gospels record Jesus as a baby and later as a twelve-year-old, but never show him miraculously speaking as an infant. Later infancy literature contains such traditions. |
| Jesus spoke in maturity/adulthood | 3:46 | He spoke in maturity. | 🟢 Biblical | The Gospels are filled with Jesus’ adult teaching and conversations. |
| Jesus was righteous | 3:46; 6:85 | Jesus is among the righteous. | 🟢 Accurate | The sinlessness and righteousness of Jesus are central to the NT (Heb. 4:15; 1 Pet. 2:22; 1 John 3:5). |
| Jesus was blessed | 19:31 | Jesus says God made him blessed wherever he was. | 🟢 Broadly compatible | Jesus is the source of blessing and salvation in Scripture, though the exact Qur’anic wording has no direct biblical parallel. |
| Jesus prayed | 19:31 | Prayer was enjoined upon Jesus throughout his life. | 🟢 Accurate | Jesus repeatedly prayed to the Father (Matt. 14:23; Mark 1:35; Luke 5:16; John 17). |
| Jesus gave charity/almsgiving | 19:31 | Charity was enjoined upon him. | 🟡 Compatible | Jesus taught generosity and concern for the poor (Matt. 6:1–4; Luke 12:33), though Qur’anic zakah is not identical to Christian almsgiving. |
| Jesus honored his mother | 19:32 | He was kind and dutiful toward Mary. | 🟢 Accurate | Jesus’ relationship with Mary is respectful, and at the cross he makes provision for her (John 19:26–27). |
| Jesus was not arrogant | 19:32; 4:172 | Jesus was humble rather than proud. | 🟢 Accurate | This corresponds strongly with Philippians 2:5–8, which portrays Christ’s humility and self-emptying in his incarnation. |
| Jesus was born, died, and will be raised | 19:33 | Jesus speaks of peace upon himself at birth, death, and resurrection. | 🔴 Problematic in light of 4:157 | Jesus certainly was born and will be resurrected. The problem is his death: the Qur’an elsewhere denies that Jesus was killed/crucified, while the NT emphatically teaches that Jesus died by crucifixion and bodily rose again. |
| Jesus and Mary are signs for mankind | 21:91; 23:50 | God made Mary and Jesus a sign. | 🟢 Compatible in general | The miraculous conception is presented as a sign in Luke 1:35 and Matthew 1:20–23. |
| Mary and Jesus were sheltered together | 23:50 | God gave them refuge on elevated ground with water/springs. | ⚪ Not found in canonical Scripture | The Bible describes the flight into Egypt (Matt. 2:13–15), but not this specific location or spring arrangement. |
| Jesus’ birth involved withdrawal to a remote place | 19:22 | Mary withdrew with Jesus to a remote place. | ⚪ Not the biblical account | Luke says Jesus was born in Bethlehem and laid in a manger (Luke 2:4–7). |
| Mary brought the infant Jesus to her people | 19:27 | Mary returned carrying Jesus and was confronted by her people. | ⚪ Not in the canonical Gospels | No such episode appears in Matthew or Luke. |
| Jesus defended his mother’s honor as an infant | 19:30–33 | The infant Jesus speaks and identifies himself as God’s servant, prophet, etc. | 🟠 Apocryphal-type infancy tradition | The canonical Gospels contain no speaking infant Jesus. This resembles later infancy traditions. |
| Jesus’ mother was a truthful/righteous woman | 5:75 | Mary is described as a woman of truth. | 🟢 Compatible | Scripture portrays Mary as the favored/graced servant of God who responds in faith (Luke 1:28, 38, 45). |
| Jesus’ mother ate food | 5:75 | Jesus and Mary both needed food. | 🟢 Compatible | Jesus genuinely possessed a human body and experienced ordinary human needs (Luke 24:42–43; John 19:28). |
| Jesus is not God | 5:17, 72; 9:30–31; 43:59 | The Qur’an condemns saying Jesus is God. | 🔴 Contradicts the New Testament | The NT teaches Jesus’ deity explicitly: John 1:1; 8:58; 20:28; Col. 1:15–20; Titus 2:13; Heb. 1:8. |
| Jesus calls God “my Lord and your Lord” | 5:72; 19:36; 43:63 | Jesus tells Israel to worship God, his Lord and theirs. | 🟢 Biblically true, but not proof against deity | In his incarnate humanity Jesus relates to the Father as his God (John 20:17). This is compatible with orthodox Christianity’s teaching that the Son became truly human. |
| Jesus worshiped God | 5:72; 19:36 | Jesus directs worship toward God. | 🟢 Accurate | Jesus prayed to the Father and worshiped as a genuine man. |
| Jesus is merely a servant | 43:59; 4:172 | Jesus is described as only a servant. | 🔴 Contradicts the full biblical picture | Jesus is a servant in his incarnate mission, but the NT simultaneously identifies him as divine. Philippians 2:6–11 is especially important. |
| Jesus is not the Son of God | 4:171; 19:88–92 | The Qur’an rejects God having a son. | 🔴 Contradicts Christianity | The NT repeatedly calls Jesus the Son of God (Mark 1:1; John 1:34; 3:16; Rom. 1:4). Biblical Christianity does not mean God physically fathered a child through Mary. |
| God did not beget a son biologically | 19:88–92 | God cannot “beget” a son in the physical sense. | 🟡 Correct if directed against biological procreation | Christianity agrees that the Father did not physically procreate Jesus. The doctrine of the eternal Son is not sexual or biological. |
| Christians associate Jesus with God | 9:30–31 | Christians call Christ the Son of God and take Christ as Lord. | 🟡/🔴 Partly accurate but polemically distorted | Christians really do confess Jesus as Lord and Son of God. But Christians do not believe God physically fathered Jesus. |
| Christians worship Jesus | 9:31; 5:72 | The Qur’an rejects taking Christ as a lord alongside Allah. | 🟢 The Christian practice is accurately identified; the condemnation is rejected | Christians worship Jesus because the NT commands/records worship of him and identifies him as divine (Matt. 14:33; 28:9, 17; John 20:28; Phil. 2:10–11). |
| Jesus is not part of a Trinity | 4:171 | The Qur’an tells Christians not to say “Trinity.” | 🔴 Contradicts historic Christianity | Christianity teaches one God in three distinct persons: Father, Son, and Holy Spirit. |
| God is one | 4:171; 5:72; 19:36; 42:13; 61:6 | God is one and alone should be worshiped. | 🟢 Biblically true | Christianity is uncompromisingly monotheistic (Deut. 6:4; Mark 12:29; 1 Cor. 8:4–6). |
| Jesus is not one of multiple gods | 5:72 | Jesus does not constitute a separate deity alongside God. | 🟢 Accurate as a statement of orthodox Christianity | Trinitarian Christianity does not teach three gods. The Son is not a second God but shares the one divine being with the Father and Spirit. |
| Jesus is subordinate/servant to God | 4:172 | Jesus is not too proud to be God’s servant. | 🟡 Biblically true concerning his incarnate mission | Jesus submits to the Father’s will (John 6:38) while the NT also teaches his divine equality (John 1:1; 5:18; 10:30). |
| Jesus and the angels are servants | 4:172 | Neither Jesus nor the angels are too proud to serve God. | 🟢/🟡 | Jesus willingly assumes the form of a servant; angels are servants. But the Son’s relationship to God is categorically different from that of created angels (Heb. 1:5–14). |
| Jesus was protected from the Israelites | 5:110 | God restrained Israel from violence against Jesus when he brought signs. | 🔴 Contradicts the New Testament if referring to crucifixion | The Gospels explicitly teach that Jesus was handed over, crucified, died, and was buried (Matt. 27; Mark 15; Luke 23; John 19). |
| Jesus was not killed | 4:157 | “They killed him not.” | 🔴 Direct contradiction | The crucifixion is multiply attested across the NT and is central to Paul’s gospel (1 Cor. 15:3–4). |
| Jesus was not crucified | 4:157 | “Nor crucified him.” | 🔴 Direct contradiction | The crucifixion is one of the most firmly established facts about Jesus historically and is foundational to Christianity. |
| Jesus’ crucifixion only appeared to happen | 4:157 | It was made to appear so to them. | 🔴 Direct contradiction | The NT does not present a substitution or illusion. Jesus truly died, was buried, and was physically raised. |
| People disagreed about what happened to Jesus | 4:157 | Those who differ about the event are in doubt. | 🟡 Historically understandable but insufficient | There were differing claims about Jesus, but disagreement does not establish the Qur’anic denial. |
| Jesus was raised/taken to God | 3:55 | God says he will take Jesus and raise him to Himself. | 🟡/🔴 Potentially compatible in isolation; problematic with 4:157 | The Bible teaches Jesus’ bodily resurrection and ascension (Luke 24; Acts 1:9–11). |
| Jesus will be a witness on Judgment Day | 4:159; 5:116–117 | Jesus will testify regarding people. | 🟢 Broadly compatible | Jesus is described as judge of humanity (John 5:22; Acts 17:31) and as one who bears witness. |
| Jesus will participate in final judgment | 4:159; 5:116–117 | Jesus is involved in judgment. | 🟢 Compatible, though Qur’an’s theology differs | The NT goes further: Jesus is the appointed Judge of the living and dead (John 5:22–27; Acts 10:42; 2 Tim. 4:1). |
| Jesus is an eschatological sign | 43:61 | Jesus is a sign connected with the Hour. | 🟡 Compatible | The NT associates Jesus directly with the end of the age and his return (Matt. 24:30; Acts 1:11; Rev. 19). |
| Jesus’ disciples existed | 3:52; 5:112, 114; 61:14 | Jesus had disciples who followed him. | 🟢 Accurate | The Gospels clearly describe Jesus’ disciples/apostles. |
| Jesus asked his disciples who would help him | 3:52; 61:14 | Jesus asks for helpers in God’s cause. | 🟢 Compatible | Jesus calls disciples to follow him and participate in his mission (Matt. 4:19; 10:1–8). |
| The disciples answered that they were God’s helpers | 3:52; 61:14 | They profess allegiance to God. | 🟢 Broadly compatible | The disciples confess faith in Jesus and God, though the exact Qur’anic wording is not found in the Gospels. |
| Some Israelites believed and others rejected | 61:14 | Israel divided over Jesus. | 🟢 Accurate | The NT records both belief and rejection (John 7:12, 40–43; 10:19; Acts 2:41; 28:24). |
| Jesus’ followers eventually prevailed | 61:14 | God gave power to believers over their enemies. | 🟡 Historically broad but theologically different | Christianity spread dramatically throughout the Roman world, but the NT does not promise political dominance to Christians. |
| Jesus’ disciples asked for a heavenly table of food | 5:112–115 | The disciples ask Jesus for a heavenly table (ma’idah). | ⚪ No clear canonical parallel | There is no equivalent episode in Matthew–John. |
| Jesus initially responds cautiously | 5:112 | Jesus says to fear God if they believe. | ⚪ No canonical parallel | The disciples’ request is not recorded in the Gospels. |
| Jesus asks God for the heavenly table | 5:114 | Jesus prays for the table as a sign and feast. | ⚪ Not in canonical Scripture | No canonical Gospel records this miracle. |
| The heavenly table is a sign | 5:114 | It is intended as a divine sign. | ⚪ Not independently biblical | The Qur’an supplies the episode; the Bible does not. |
| Jesus teaches worship of one God | 5:72; 19:36; 43:63 | Jesus says God is his Lord and theirs and commands worship of God alone. | 🟢 Accurate | Jesus affirmed Israel’s monotheistic confession (Mark 12:29) and taught worship of the Father. |
| Jesus came with clear proofs/signs | 3:49–50; 5:110; 43:63 | His mission was accompanied by signs. | 🟢 Accurate | John’s Gospel explicitly calls Jesus’ miracles “signs” (John 2:11; 20:30–31). |
| Jesus came to clarify disputes | 43:63 | Jesus came with wisdom and clarification. | 🟢 Broadly compatible | Jesus repeatedly settles disputes concerning Scripture, Sabbath, purity, divorce, resurrection, and the kingdom. |
| Jesus proclaimed obedience to God | 3:50; 5:72; 43:63 | He calls people to fear and obey God. | 🟢 Accurate | Jesus calls people to repentance, obedience, and faith (Mark 1:15; John 14:15). |
| Jesus was opposed by unbelievers | 3:52; 5:110; 61:6 | Some rejected Jesus and accused him of magic. | 🟢 Accurate in substance | The Gospels record rejection, accusations of demonic/magical activity, and opposition from religious leaders (Mark 3:22; John 7:12). |
| Jesus was accused of magic | 5:110; 61:6 | His opponents called his signs magic. | 🟢 Compatible | Jewish opponents accused Jesus of casting out demons by demonic power (Matt. 12:24; Mark 3:22). |
| Jesus pronounced judgment/condemnation upon Israel’s disobedience | 5:78 | Jesus cursed/rebuked disobedient Israelites. | 🟡 Partially accurate | Jesus pronounced severe judgments against unbelieving religious leaders (Matt. 23:13–36). |
| Jesus is associated with David’s condemnation of Israel | 5:78 | Curses were pronounced by David and Jesus against disobedient Israelites. | 🟡 Broad thematic parallel | David’s psalms contain imprecatory prayers, and Jesus pronounces woes. But there is no straightforward canonical passage matching the Qur’anic wording. |
| Jesus’ followers practiced monasticism | 57:27 | Later followers invented monasticism rather than receiving it as divine command. | 🟡 Historically plausible | Christian monasticism developed centuries after Jesus. The NT does not command monasticism. |
| Jesus’ followers had compassion and mercy | 57:27 | God placed compassion and mercy in his followers’ hearts. | 🟢 Strongly compatible | Christian love, mercy, and compassion are central NT virtues (Gal. 5:22; Col. 3:12; 1 John 4:7–12). |
| Jesus was part of a covenant with God | 33:7–8 | God made a solemn covenant with Jesus and other prophets. | 🟡 Conceptually compatible, but terminology differs | The NT speaks of God’s covenant, including the new covenant established through Christ (Luke 22:20; Heb. 8–10). |
| Jesus received divine revelation/inspiration | 4:163; 57:27 | God inspired Jesus and gave him the Gospel. | 🟡 Compatible broadly | Jesus repeatedly says that the Father sent and commissioned him (John 5:19–30; 12:49–50), but the NT presents him as the divine Son rather than simply a recipient of prophetic revelation. |
| Jesus is compared with Adam | 3:59 | Jesus’ creation is compared with Adam’s. | 🟡 Partially accurate, but incomplete | Both Adam and Jesus are connected with humanity’s origins, but the NT makes a profound Adam–Christ contrast: Adam brings death; Christ brings life (Rom. 5:12–21; 1 Cor. 15:45–49). |
| Jesus was created by God’s command “Be!” | 3:59 | God creates Jesus as He created Adam. | 🔴 Contradicts the biblical doctrine of Christ’s eternal existence | Jesus’ human nature was conceived in Mary’s womb, but the Son himself is eternal: “In the beginning was the Word” (John 1:1–3). |
| Jesus was like Adam because both lacked an ordinary father | implied 3:59 | Jesus is compared with Adam’s extraordinary creation. | 🟡/🔴 | The virgin conception is biblical, but Jesus is not thereby equivalent to Adam. Adam was created; the eternal Son became incarnate (John 1:14). |
| Jesus’ message was fundamentally monotheistic | 42:13; 61:6; 43:63 | Jesus taught worship of the one God. | 🟢 Accurate | Christianity agrees completely that there is one God. The Christian claim is that the one God is Father, Son, and Holy Spirit. |
| Jesus belongs to the line of major prophets | 2:136; 2:253; 4:163; 6:85; 33:7; 42:13 | Jesus is placed alongside Abraham, Moses, Noah, etc. | 🟡 Partially accurate | Jesus is prophetically connected to Israel’s story. But Hebrews 1:1–2 presents a decisive distinction: God spoke through prophets, but finally spoke in his Son. |
| Jesus is superior to some other messengers | 2:253 | God gave some messengers higher rank, including Jesus signs. | 🟢 Compatible in principle | Scripture itself distinguishes prophets and gives Christ supreme status. But the NT places Christ above Moses, angels, and prophets (Heb. 1–3). |
| Jesus was strengthened by the Holy Spirit | 2:87; 2:253; 5:110 | God strengthened Jesus with the Holy Spirit. | 🟢 Broadly accurate | Jesus’ ministry was empowered by the Holy Spirit (Luke 3:22; 4:1, 14, 18; Matt. 12:28). |
| Jesus was given signs/proofs by God | 2:87; 2:253 | God gave Jesus clear signs. | 🟢 Accurate | The miracles of Jesus are repeatedly described as signs in the NT. |
| Jesus is associated with righteousness | 6:85; 3:46 | Jesus is among the righteous. | 🟢 Accurate but insufficient | The NT goes further: Jesus is not merely righteous; he is uniquely sinless (Heb. 4:15; 1 Pet. 2:22). |
| Jesus was a uniquely miraculous figure | throughout | Virgin birth, miracles, resurrection-related claims, etc. | 🟢 Strongly compatible in general | The Qur’an preserves a substantial number of Gospel-like claims about Jesus’ extraordinary character and ministry, while rejecting the central Gospel events that explain their significance. |
| Jesus foretold another messenger named Ahmad | 61:6 | Jesus supposedly announced a messenger who would come after him named Ahmad. | 🔴 No biblical basis; conflicts with the NT | The NT records Jesus promising the Holy Spirit/Paraclete (John 14:16–17, 26; 15:26; 16:7–15), not a later human prophet named Ahmad/Muhammad. |
| Jesus’ followers received a message concerning a later messenger | 61:6 | Jesus announces Ahmad to Israel. | 🔴 Not found in the canonical Gospels | No Gospel contains such a prophecy. Jesus’ post-resurrection commission instead directs the apostles to preach to all nations (Matt. 28:18–20; Acts 1:8). |
| Jesus’ followers would become victorious | 3:55; 61:14 | God gives those who follow Jesus superiority over rejecters. | 🟡 Partially compatible historically | Christianity spread throughout the Roman world, but the NT does not promise permanent earthly supremacy to Christians. |
| Jesus’ followers disagreed/divided | 3:55; 61:14 | Some believed and others disbelieved. | 🟢 Accurate | The NT records both belief and rejection, followed eventually by theological disputes among Christians. |
| Jesus is innocent of teaching people to worship him and Mary as gods | 5:116–117 | Jesus denies ever telling people to worship him or his mother. | 🟡/🔴 Partly true, but the framing is problematic | Jesus certainly never teaches worship of Mary as a goddess. However, the NT does present Jesus as worthy of worship (Matt. 14:33; 28:9, 17; John 20:28). |
| Mary was worshiped as a goddess by Christians | 5:116 | Jesus is questioned about whether he told people to worship him and his mother. | 🔴 Not representative of orthodox Christianity | Historic Christianity venerates Mary in various traditions but does not teach that Mary is a goddess. |
| Jesus denies knowledge of the unseen possessed by God | 5:116 | Jesus says he knows what is within himself but not what God knows. | 🟡/🔴 Partially compatible with Christ’s human consciousness, but conflicts with the broader NT | Jesus displays genuine human limitations (Mark 13:32), while also displaying divine knowledge (John 2:24–25; 16:30; 21:17). |
| Jesus will be questioned by God | 5:116 | God questions Jesus about his followers. | ⚪ Not a standard biblical scene | The Bible depicts Jesus as the Judge rather than merely another defendant before God’s judgment seat (John 5:22; 2 Cor. 5:10). |
| Jesus was sent by God | virtually throughout | Jesus is commissioned by God. | 🟢 Strongly biblical | Jesus repeatedly says that the Father sent him (John 5:23–24, 30, 36–37; 6:38–40; 17:18). |
| Jesus’ mission involved salvation/religious guidance | 3:48–50; 5:46; 43:63 | Jesus brings wisdom, signs, Gospel, guidance and calls people to God. | 🟡 Broadly compatible but missing the center of the Gospel | Jesus certainly brings salvation and revelation. But the Qur’an does not preserve the NT’s central explanation: salvation through Christ’s atoning death and resurrection. |
| Jesus’ followers received compassion from God | 57:27 | God placed compassion and mercy in their hearts. | 🟢 Compatible | Love and mercy are fundamental Christian virtues. |
| Jesus is associated with the Gospel and previous revelation | 5:46; 57:27 | His message confirms what came before. | 🟢 Broadly accurate | Jesus fulfills Israel’s Scriptures rather than appearing as an unrelated religious founder (Luke 24:27, 44–47). |
| Jesus is part of God’s plan for humanity | numerous passages | His birth and mission are divinely decreed. | 🟢 Accurate | The NT portrays Christ’s coming as God’s eternal plan (Acts 2:23; Gal. 4:4; Eph. 1:4–10; 1 Pet. 1:20). |
Absolutely. One important methodological point first: the Qur’an’s statements about Jesus are not all of the same kind. Some are historically or theologically compatible with the Bible, some appear to reflect later Christian apocryphal traditions, some are ambiguous, and some directly contradict the New Testament.
I will therefore distinguish:
- 🟢 Biblically accurate/compatible — the Qur’an’s statement corresponds substantially to the canonical Bible.
- 🟡 Partially accurate / compatible with qualification — there is a biblical basis, but the Qur’an changes or oversimplifies the biblical picture.
- 🟠 Apocryphal/non-canonical tradition — the claim is not found in the Bible but has a recognizable parallel in later Christian writings or traditions.
- 🔴 Contradicts the Bible — the Qur’anic claim conflicts with the canonical New Testament.
- ⚪ Not independently verifiable from the Bible — the Qur’an makes a claim for which the Bible neither confirms nor directly denies it.
A further qualification is important: calling something “apocryphal” does not mean that the Qur’an necessarily copied that particular document. It means that there is a striking parallel in a non-canonical Christian tradition that predates Islam.
Comprehensive table
Qur’anic teaching about Jesus Qur’an What the Qur’an says Biblical assessment Commentary Jesus is the son of Mary 2:87; 3:45, 59; 4:157; 5:46, 72, 75, 78, 110, 116; numerous others Jesus is repeatedly called ʿIsa ibn Maryam — Jesus, son of Mary. 🟢 Accurate The New Testament explicitly identifies Jesus as Mary’s son (Matt. 1:16, 25; Luke 1:31; 2:7; John 2:1). Jesus is the Messiah/Christ 3:45; 4:171; 5:72, 75 Jesus is called al-Masih, “the Messiah/Christ.” 🟢 Accurate in title; radically different in meaning “Christ” is not Jesus’ surname. It means Messiah/Anointed One. The New Testament overwhelmingly identifies Jesus as the promised Messiah (Matt. 16:16; John 4:25–26). The Qur’an retains the title while denying much of what biblical Messiahship entails. Jesus is honored in this world and the next 3:45 Jesus is “held in honour” in this world and the Hereafter. 🟢 Compatible Jesus is exalted above all (Phil. 2:9–11) and given the name above every name. Jesus is among those nearest to God 3:45 He belongs to those nearest to Allah. 🟡 Compatible in a limited sense The Bible teaches Christ’s unique intimacy with the Father, but not merely that Jesus is one of a group of spiritually “near” persons. He is the eternal Son who is “in the bosom of the Father” (John 1:18). Jesus is a sign from God 19:21; 21:91; 23:50; 43:61 Jesus and/or his birth are signs from God. 🟢 Accurate Jesus’ miraculous birth and works function as signs in Scripture (Luke 2:12; John 20:30–31; Acts 2:22). Jesus is a mercy from God 19:21 His birth is appointed as a sign and mercy. 🟡 Broadly compatible The Bible presents Jesus himself as God’s saving mercy and grace (John 3:16; Titus 3:4–6), although the Qur’an does not give the biblical explanation of how Christ brings mercy through atonement. Jesus was born miraculously without a human father 19:20–22 Mary says no man has touched her; God causes her to conceive Jesus. 🟢 Accurate This corresponds directly to Matthew 1:18–25 and Luke 1:26–35. Mary was a virgin/chaste 19:20; 21:91 Mary says no man has touched her and describes herself as chaste. 🟢 Accurate The virgin conception is explicit in Matthew 1:18, 23 and Luke 1:27, 34–35. Jesus’ conception occurred by God’s command 19:21 God decreed it, and it happened. 🟢 Accurate in substance Luke 1:35 attributes the conception to the Holy Spirit and God’s power. Jesus was conceived by God’s Spirit 21:91; 4:171 Mary and Jesus are associated with God’s “spirit”; Jesus is called “a spirit proceeding from Him.” 🟡 Biblical language, but Qur’anic theology differs Luke 1:35 explicitly says the Holy Spirit will come upon Mary. But “Spirit from Him” in the Qur’an must not automatically be equated with the Christian doctrine of the Holy Spirit or the eternal Son. Jesus was God’s Word 3:45; 4:171 Jesus is called “His Word” bestowed upon Mary. 🟡 Remarkably close terminology, but Qur’anic meaning differs John 1:1 identifies Jesus as the Word (Logos) who was with God and was God, and John 1:14 says the Word became flesh. Yet the Qur’an does not affirm John’s doctrine of the divine Logos; it appears to understand Jesus as God’s creative/declarative word. Jesus is a servant of God 4:172; 19:30; 43:59 Jesus says, “I am indeed a servant of Allah”; he is called a servant. 🟢 Accurate, but incomplete Jesus truly became a servant in his incarnate humanity (Phil. 2:7). The crucial biblical teaching is that he is simultaneously God the Son (John 1:1; 20:28; Phil. 2:6). Jesus is a prophet 19:30 Jesus says God made him a prophet. 🟢 Biblically compatible but incomplete Jesus is indeed called a prophet (Matt. 21:11; Luke 24:19). But biblical Christianity teaches that he is much more than a prophet: the Son of God and God incarnate. Jesus is a messenger of God 3:49; 4:171; 5:75; 61:6 Jesus is repeatedly called God’s messenger. 🟢 Compatible but incomplete Jesus was sent by the Father (John 3:17; 5:36–37; 17:18). But reducing him to merely a messenger contradicts the New Testament’s presentation of his divine identity. Jesus was sent specifically to Israel 3:49; 5:46; 61:6 He is a messenger to the Children of Israel. 🟢 Accurate regarding earthly ministry Jesus explicitly says he was sent to “the lost sheep of the house of Israel” (Matt. 15:24). His mission ultimately extends to all nations (Matt. 28:19). Jesus received the Gospel 3:48; 5:46; 57:27 God gave Jesus the Gospel (Injil). 🟡 Partially accurate but substantially different Jesus proclaimed the gospel/good news of God’s kingdom (Mark 1:14–15). However, the New Testament does not portray Jesus as receiving a heavenly book called the Gospel comparable to the Qur’an’s concept of Injil. “Gospel” in the NT means the good news concerning Christ, later recorded in four canonical Gospels. Jesus confirmed the Torah/Law 3:50; 5:46; 61:6 Jesus confirms the Law that preceded him. 🟢 Accurate Jesus explicitly says he came not to abolish the Law but to fulfill it (Matt. 5:17–18). Jesus made some previously forbidden things lawful 3:50 Jesus says he came to make lawful part of what had previously been forbidden. 🟡 Broadly compatible, but formulation differs Jesus exercised authority over ceremonial regulations and declared foods clean (Mark 7:18–19; cf. Acts 10). But the NT emphasizes fulfillment of the Law rather than simply legislative alteration by a prophet. Jesus taught wisdom 3:48; 43:63 God taught him wisdom; Jesus came with wisdom. 🟢 Accurate Jesus displays extraordinary wisdom (Matt. 7:28–29; Luke 2:40, 52). Jesus was given Scripture/knowledge of “the Book” 3:48 God taught Jesus “the Book and Wisdom.” 🟡 Broadly compatible, but terminology differs Jesus knew and authoritatively interpreted the Hebrew Scriptures. Luke 4 and numerous other passages demonstrate this. But the NT does not describe him as being handed a new book in the Islamic sense. Jesus performed miracles 3:49; 5:110 Jesus performs extraordinary signs. 🟢 Accurate This is one of the strongest areas of agreement. The Gospels record numerous miracles of Jesus (healing, exorcism, nature miracles, raising the dead). Jesus made a bird from clay 3:49; 5:110 Jesus fashioned a bird from clay and breathed into it, and it became alive “by God’s permission.” 🟠 Apocryphal tradition, not canonical Scripture This has a striking parallel in the Infancy Gospel of Thomas, where the child Jesus makes birds from clay and gives them life. It is not found anywhere in the canonical Gospels. The qualification “by God’s permission” is Qur’anic. Jesus healed the blind 3:49; 5:110 Jesus healed those born blind. 🟢 Accurate Jesus healed blind people repeatedly (Matt. 9:27–30; 11:5; John 9). John 9 specifically concerns a man blind from birth. Jesus healed lepers 3:49; 5:110 Jesus healed lepers. 🟢 Accurate Numerous Gospel accounts (Matt. 8:1–4; Mark 1:40–45; Luke 17:11–19). Jesus raised the dead 3:49; 5:110 Jesus brought the dead back to life, by God’s permission. 🟢 Accurate regarding the miracle; qualification differs Jesus raised Jairus’ daughter (Mark 5), the widow’s son (Luke 7), and Lazarus (John 11). The Qur’an emphasizes God’s permission; the NT presents Jesus exercising divine authority over death. Jesus knew what people ate/stored 3:49 He could tell people what they ate and stored in their homes. ⚪ No clear canonical parallel This specific miracle is not recorded in the Bible. It is therefore neither demonstrably biblical nor necessarily contradicted by Scripture. Jesus spoke as a child 3:46; 5:110 Jesus spoke to people in childhood. 🟠 Apocryphal tradition The canonical Gospels record Jesus as a baby and later as a twelve-year-old, but never show him miraculously speaking as an infant. The Arabic Infancy Gospel contains a tradition of the infant Jesus speaking, and related infancy traditions exist in apocryphal literature. Jesus spoke in maturity/adulthood 3:46 He spoke in maturity. 🟢 Obviously biblical The Gospels are filled with Jesus’ adult teaching and conversations. Jesus was righteous 3:46; 6:85 Jesus is among the righteous. 🟢 Accurate The sinlessness and righteousness of Jesus are central to the NT (Heb. 4:15; 1 Pet. 2:22; 1 John 3:5). Jesus was blessed 19:31 Jesus says God made him blessed wherever he was. 🟢 Broadly compatible Jesus is the source of blessing and salvation in Scripture, though the exact Qur’anic wording has no direct biblical parallel. Jesus prayed 19:31 Prayer was enjoined upon Jesus throughout his life. 🟢 Accurate Jesus repeatedly prayed to the Father (Matt. 14:23; Mark 1:35; Luke 5:16; John 17). Jesus gave charity/almsgiving 19:31 Charity was enjoined upon him. 🟡 Compatible Jesus taught generosity and concern for the poor (Matt. 6:1–4; Luke 12:33), though the Qur’anic zakah concept is not identical to Christian almsgiving. Jesus honored his mother 19:32 He was kind and dutiful toward Mary. 🟢 Accurate Jesus’ relationship with Mary is respectful, and the NT nowhere depicts him as dishonoring her. At the cross he makes provision for her (John 19:26–27). Jesus was not arrogant 19:32; 4:172 Jesus was humble rather than proud. 🟢 Accurate This corresponds strongly with Philippians 2:5–8, which portrays Christ’s humility and self-emptying in his incarnation. Jesus was born, died, and will be raised 19:33 Jesus speaks of peace upon himself at birth, death, and resurrection. 🔴 Directly problematic depending on interpretation Jesus certainly was born and will be resurrected. The major issue is his death: the Qur’an elsewhere denies that Jesus was killed/crucified (4:157), while the NT emphatically teaches that Jesus died by crucifixion and bodily rose again (1 Cor. 15:3–4). Jesus and Mary are signs for mankind 21:91; 23:50 God made Mary and Jesus a sign. 🟢 Compatible in general The miraculous conception is certainly presented as a sign in Luke 1:35 and Matthew 1:20–23. Mary and Jesus were sheltered together 23:50 God gave them refuge on elevated ground with water/springs. ⚪ Not found in canonical Scripture The Bible does describe the flight into Egypt (Matt. 2:13–15), but not this specific location or spring arrangement. Jesus’ birth involved withdrawal to a remote place 19:22 Mary withdrew with Jesus to a remote place. ⚪ Not the biblical account Luke says Jesus was born in Bethlehem and laid in a manger (Luke 2:4–7). Matthew later records the flight into Egypt. The Qur’an’s setting does not correspond closely to the canonical birth narratives. Mary brought the infant Jesus to her people 19:27 Mary returned carrying Jesus and was confronted by her people. ⚪ Not in the canonical Gospels No such episode appears in Matthew or Luke. Jesus defended his mother’s honor as an infant 19:30–33 The infant Jesus speaks and identifies himself as God’s servant, prophet, etc. 🟠 Apocryphal-type infancy tradition Again, the canonical Gospels contain no speaking infant Jesus. This resembles later infancy traditions rather than Matthew/Luke. Jesus’ mother was a truthful/righteous woman 5:75 Mary is described as a woman of truth. 🟢 Compatible Scripture portrays Mary as the favored/graced servant of God who responds in faith (Luke 1:28, 38, 45). Jesus’ mother ate food 5:75 Jesus and Mary both needed food. 🟢 Obviously compatible Jesus genuinely possessed a human body and experienced ordinary human needs (Luke 24:42–43; John 19:28). Jesus is not God 5:17, 72; 9:30–31; 43:59 The Qur’an condemns saying Jesus is God. 🔴 Contradicts the New Testament The NT teaches Jesus’ deity explicitly and repeatedly: John 1:1; 8:58; 20:28; Col. 1:15–20; Titus 2:13; Heb. 1:8. Jesus himself calls God “my Lord and your Lord” 5:72; 19:36; 43:63 Jesus tells Israel to worship God, his Lord and theirs. 🟢 Biblically true, but not proof against deity In his incarnate humanity Jesus relates to the Father as his God (John 20:17). This is entirely compatible with orthodox Christianity’s teaching that the Son became truly human. Jesus worshiped God 5:72; 19:36 Jesus directs worship toward God. 🟢 Accurate Jesus prayed to the Father and worshiped as a genuine man. Christianity does not deny this. Jesus is merely a servant 43:59; 4:172 Jesus is described as only a servant. 🔴 Contradicts the full biblical picture Jesus is a servant in his incarnate mission, but the NT simultaneously identifies him as divine. Philippians 2:6–11 is particularly important: the one who takes servant form already exists “in the form of God.” Jesus is not the Son of God 4:171; 19:88–92 The Qur’an rejects God having a son. 🔴 Contradicts Christianity The NT repeatedly calls Jesus the Son of God (Mark 1:1; John 1:34; 3:16; Rom. 1:4). Importantly, biblical Christianity does not mean that God physically fathered a child through Mary. God did not beget a son biologically 19:88–92 God cannot “beget” a son in the physical sense. 🟡 Correct if directed against biological procreation Christianity agrees that the Father did not physically procreate Jesus. The doctrine of the eternal Son is not sexual or biological. The Son is eternally begotten, not created, and the incarnation occurred through the virgin conception. Christians associate Jesus with God 9:30–31 Christians call Christ the Son of God and take Christ as Lord. 🟡/🔴 Partly accurate but polemically distorted Christians really do confess Jesus as Lord and Son of God. But the Qur’an’s description should not be read as meaning Christians believe God physically fathered Jesus. Christians worship Jesus implied by 9:31; 5:72 The Qur’an rejects taking Christ as a lord alongside Allah. 🟢 The Christian practice is accurately identified; the condemnation is rejected Christians worship Jesus because the NT commands/records worship of him and identifies him as divine (Matt. 14:33; 28:9, 17; John 20:28; Phil. 2:10–11). Jesus is not part of a Trinity 4:171 The Qur’an tells Christians not to say “Trinity.” 🔴 Contradicts historic Christianity Christianity teaches one God in three distinct persons: Father, Son, and Holy Spirit. The Qur’an’s conception of what Christians mean by Trinity is disputed and appears not to accurately represent Nicene Trinitarian theology. God is one 4:171; 5:72; 19:36; 42:13; 61:6 God is one and alone should be worshiped. 🟢 Biblically true Christianity is uncompromisingly monotheistic (Deut. 6:4; Mark 12:29; 1 Cor. 8:4–6). The disagreement concerns how God’s oneness is understood, not whether Christians believe in one God. Jesus is not one of multiple gods 5:72 Jesus does not constitute a separate deity alongside God. 🟢 Accurate as a statement of orthodox Christianity Trinitarian Christianity does not teach three gods. The Son is not a second God but shares the one divine being with the Father and Spirit. Jesus is subordinate/servant to God 4:172 Jesus is not too proud to be God’s servant. 🟡 Biblically true concerning his incarnate mission Jesus says, “the Father is greater than I” (John 14:28), and submits to the Father’s will (John 6:38). But this must be held together with his divine equality (John 1:1; 5:18; 10:30). Jesus and the angels are servants 4:172 Neither Jesus nor the angels are too proud to serve God. 🟢/🟡 Jesus willingly assumes the form of a servant; angels are servants. But the Son’s relationship to God is categorically different from that of created angels (Heb. 1:5–14). Jesus was protected from the Israelites 5:110 God restrained Israel from violence against Jesus when he brought signs. 🔴 Contradicts the New Testament if referring to crucifixion The Gospels explicitly teach that Jesus was handed over, crucified, died, and was buried (Matt. 27; Mark 15; Luke 23; John 19). Jesus was not killed 4:157 “They killed him not.” 🔴 Direct contradiction This is perhaps the clearest historical/theological conflict. The crucifixion is multiply attested across the NT and is central to Paul’s gospel (1 Cor. 15:3–4). Jesus was not crucified 4:157 “Nor crucified him.” 🔴 Direct contradiction The crucifixion is one of the most firmly established facts about Jesus historically and is foundational to Christianity. Jesus’ crucifixion only appeared to happen 4:157 It was made to appear so to them. 🔴 Direct contradiction The NT does not present a substitution or illusion. Jesus truly died, was buried, and was physically raised. People disagreed about what happened to Jesus 4:157 Those who differ about the event are in doubt. 🟡 Historically understandable but insufficient There were undoubtedly differing claims about Jesus. But the existence of disagreement does not establish the Qur’anic denial. The earliest Christian proclamation explicitly centered on the crucifixion. Jesus was raised/taken to God 3:55 God says he will take Jesus and raise him to Himself. 🟡/🔴 Potentially compatible in isolation; incompatible with Qur’an 4:157 depending on interpretation The Bible teaches Jesus’ bodily resurrection and ascension (Luke 24; Acts 1:9–11). If 3:55 means ascension, it is compatible. The problem is that the Qur’an denies the crucifixion that precedes the biblical ascension. Jesus will be a witness on Judgment Day 4:159; 5:116–117 Jesus will testify regarding people. 🟢 Broadly compatible Jesus is described as judge of humanity (John 5:22; Acts 17:31) and as one who bears witness. The Qur’anic courtroom imagery is compatible with the NT’s eschatology in broad terms. Jesus will participate in final judgment 4:159; 5:116–117 Jesus is involved in judgment. 🟢 Compatible, though Qur’an’s theology differs The NT goes considerably further: Jesus is the appointed Judge of the living and dead (John 5:22–27; Acts 10:42; 2 Tim. 4:1). Jesus is an eschatological sign 43:61 Jesus is a sign connected with the Hour. 🟡 Compatible The NT associates Jesus directly with the end of the age and his return (Matt. 24:30; Acts 1:11; Rev. 19). The precise Qur’anic interpretation is debated. Jesus will return / is connected with the end times 43:61 Jesus is associated with the coming Hour. 🟡 Broadly compatible Christianity teaches Christ’s second coming, although the Qur’an’s doctrine of Jesus’ return is developed differently from the NT. Jesus’ disciples existed 3:52; 5:112, 114; 61:14 Jesus had disciples who followed him. 🟢 Accurate The Gospels clearly describe Jesus’ disciples/apostles. Jesus asked his disciples who would help him 3:52; 61:14 Jesus asks for helpers in God’s cause. 🟢 Compatible Jesus calls disciples to follow him and participate in his mission (Matt. 4:19; 10:1–8). The disciples answered that they were God’s helpers 3:52; 61:14 They profess allegiance to God. 🟢 Broadly compatible The disciples confess faith in Jesus and God, though the exact Qur’anic wording is not found in the Gospels. Some Israelites believed and others rejected 61:14 Israel divided over Jesus. 🟢 Accurate This is exactly what the NT records (John 7:12, 40–43; 10:19; Acts 2:41; 28:24). Jesus’ followers eventually prevailed 61:14 God gave power to believers over their enemies. 🟡 Historically broad but theologically different Christianity spread dramatically throughout the Roman world, but the NT does not promise political dominance to Christians in the manner this verse can be read. Jesus’ disciples asked for a heavenly table of food 5:112–115 The disciples ask Jesus for a heavenly table (ma’idah). ⚪ No clear canonical parallel There is no equivalent episode in Matthew–John. Some Christian interpreters have proposed an association with the Last Supper or Eucharist, but the Qur’anic event itself is not found in the NT. Jesus initially responds cautiously 5:112 Jesus says to fear God if they believe. ⚪ No canonical parallel The disciples’ request is not recorded in the Gospels. Jesus asks God for the heavenly table 5:114 Jesus prays for the table as a sign and feast. ⚪ Not in canonical Scripture No canonical Gospel records this miracle. The heavenly table is a sign 5:114 It is intended as a divine sign. ⚪ Not independently biblical The Qur’an supplies the episode; the Bible does not. Jesus teaches worship of one God 5:72; 19:36; 43:63 Jesus says God is his Lord and theirs and commands worship of God alone. 🟢 Accurate Jesus affirmed Israel’s monotheistic confession (Mark 12:29) and taught worship of the Father. Jesus came with clear proofs/signs 3:49–50; 5:110; 43:63 His mission was accompanied by signs. 🟢 Accurate John’s Gospel explicitly calls Jesus’ miracles “signs” (John 2:11; 20:30–31). Jesus came to clarify disputes 43:63 Jesus came with wisdom and clarification. 🟢 Broadly compatible Jesus repeatedly settles disputes concerning Scripture, Sabbath, purity, divorce, resurrection, and the kingdom. Jesus proclaimed obedience to God 3:50; 5:72; 43:63 He calls people to fear and obey God. 🟢 Accurate Jesus calls people to repentance, obedience, and faith (Mark 1:15; John 14:15). Jesus was opposed by unbelievers 3:52; 5:110; 61:6 Some rejected Jesus and accused him of magic. 🟢 Accurate in substance The Gospels record rejection, accusations of demonic/magical activity, and opposition from religious leaders (Mark 3:22; John 7:12). Jesus was accused of magic 5:110; 61:6 His opponents called his signs magic. 🟢 Compatible Jewish opponents accused Jesus of casting out demons by demonic power (Matt. 12:24; Mark 3:22). Jesus pronounced judgment/condemnation upon Israel’s disobedience 5:78 Jesus cursed/rebuked disobedient Israelites. 🟡 Partially accurate Jesus pronounced severe judgments against unbelieving religious leaders (Matt. 23:13–36). But the Qur’anic wording should not be treated as a quotation from the Gospels. Jesus is associated with David’s condemnation of Israel 5:78 Curses were pronounced by David and Jesus against disobedient Israelites. 🟡 Broad thematic parallel David’s psalms contain imprecatory prayers, and Jesus pronounces woes. But there is no straightforward canonical passage in which Jesus repeats a “curse” in the precise manner implied here. Jesus’ followers practiced monasticism 57:27 Later followers invented monasticism rather than receiving it as divine command. 🟡 Historically plausible, but outside the NT’s central narrative Christian monasticism developed centuries after Jesus. The NT does not command monasticism. Paul’s teaching on celibacy (1 Cor. 7) is not equivalent to later monasticism. Jesus’ followers had compassion and mercy 57:27 God placed compassion and mercy in his followers’ hearts. 🟢 Strongly compatible Christian love, mercy, and compassion are central NT virtues (Gal. 5:22; Col. 3:12; 1 John 4:7–12). Jesus was part of a covenant with God 33:7–8 God made a solemn covenant with Jesus and other prophets. 🟡 Conceptually compatible, but terminology differs The NT speaks of God’s covenant, including the new covenant established through Christ (Luke 22:20; Heb. 8–10). But Jesus is not merely one prophet among others in the biblical covenant structure. Jesus received divine revelation/inspiration 4:163; 57:27 God inspired Jesus and gave him the Gospel. 🟡 Compatible broadly Jesus repeatedly says that the Father sent and commissioned him (John 5:19–30; 12:49–50), but the NT presents him as the divine Son rather than simply a recipient of prophetic revelation. Jesus is compared with Adam 3:59 Jesus’ creation is compared with Adam’s. 🟡 Partially accurate, but incomplete Both Adam and Jesus are connected with humanity’s origins, but the NT makes a profound Adam–Christ contrast: Adam brings death; Christ brings life (Rom. 5:12–21; 1 Cor. 15:45–49). Jesus is not merely another created Adam. Jesus was created by God’s command “Be!” 3:59 God creates Jesus as He created Adam. 🔴 Contradicts the biblical doctrine of Christ’s eternal existence Jesus’ human nature was conceived in Mary’s womb, but the Son himself is eternal: “In the beginning was the Word” (John 1:1–3). Jesus was like Adam because both lacked an ordinary father implied 3:59 Jesus is compared with Adam’s extraordinary creation. 🟡/🔴 The virgin conception is biblical, but Jesus is not thereby equivalent to Adam. Adam was created; the eternal Son became incarnate (John 1:14). Jesus’ message was fundamentally monotheistic 42:13; 61:6; 43:63 Jesus taught worship of the one God. 🟢 Accurate Christianity agrees completely that there is one God. The Christian claim is that the one God is Father, Son, and Holy Spirit. Jesus belongs to the line of major prophets 2:136; 2:253; 4:163; 6:85; 33:7; 42:13 Jesus is placed alongside Abraham, Moses, Noah, etc. 🟡 Partially accurate Jesus is prophetically connected to Israel’s story. But Hebrews 1:1–2 presents a decisive distinction: God spoke through prophets, but finally spoke in his Son. Jesus is superior to some other messengers 2:253 God gave some messengers higher rank, including Jesus signs. 🟢 Compatible in principle Scripture itself distinguishes prophets and gives Christ supreme status. But the NT places Christ above Moses, angels, and prophets (Heb. 1–3). Jesus was strengthened by the Holy Spirit 2:87; 2:253; 5:110 God strengthened Jesus with the Holy Spirit. 🟢 Broadly accurate Jesus’ ministry was empowered by the Holy Spirit (Luke 3:22; 4:1, 14, 18; Matt. 12:28). The Qur’anic understanding of the Holy Spirit, however, is not identical to Nicene pneumatology. Jesus was given signs/proofs by God 2:87; 2:253 God gave Jesus clear signs. 🟢 Accurate The miracles of Jesus are repeatedly described as signs in the NT. Jesus is associated with righteousness 6:85; 3:46 Jesus is among the righteous. 🟢 Accurate but insufficient The NT goes further: Jesus is not merely righteous; he is uniquely sinless (Heb. 4:15; 1 Pet. 2:22). Jesus was a uniquely miraculous figure throughout Virgin birth, miracles, resurrection-related claims, etc. 🟢 Strongly compatible in general The Qur’an preserves a surprisingly substantial number of Gospel-like claims about Jesus’ extraordinary character and ministry, while rejecting the central Gospel events that explain their significance. Jesus foretold another messenger named Ahmad 61:6 Jesus supposedly announced a messenger who would come after him named Ahmad. 🔴 No biblical basis; conflicts with the NT’s understanding of Jesus’ promised successor The NT records Jesus promising the Holy Spirit/Paraclete (John 14:16–17, 26; 15:26; 16:7–15), not a later human prophet named Muhammad/Ahmad. The claim that these passages predict Muhammad is not supported by their context. Jesus’ disciples received a message concerning a later messenger 61:6 Jesus announces Ahmad to Israel. 🔴 Not found in the canonical Gospels No Gospel contains such a prophecy. Jesus’ post-resurrection commission instead directs the apostles to preach to all nations (Matt. 28:18–20; Acts 1:8). Jesus’ followers would become victorious 3:55; 61:14 God gives those who follow Jesus superiority over rejecters. 🟡 Partially compatible historically Christianity spread throughout the Roman world, but the NT does not promise permanent earthly supremacy to Christians. Jesus’ followers disagreed/divided 3:55; 61:14 Some believed and others disbelieved. 🟢 Accurate The NT records both belief and rejection, followed eventually by significant theological disputes among Christians. Jesus is innocent of teaching people to worship him and Mary as gods 5:116–117 Jesus denies ever telling people to worship him or his mother. 🟡/🔴 Partly true, but the framing is problematic Jesus certainly never teaches worship of Mary as a goddess. However, the NT does present Jesus as worthy of worship (Matt. 14:33; 28:9, 17; John 20:28). So Jesus’ denial of telling people to worship him as a separate “god” does not fit the NT’s Christology. Mary was worshiped as a goddess by Christians 5:116 Jesus is questioned about whether he told people to worship him and his mother. 🔴 Not representative of orthodox Christianity Historic Christianity venerates Mary in various traditions but does not teach that Mary is a goddess. The Qur’an appears to be addressing a form of Christian belief that does not accurately describe Nicene Christianity. Jesus denies knowledge of the unseen possessed by God 5:116 Jesus says he knows what is within himself but not what God knows. 🟡/🔴 Partially compatible with Christ’s human consciousness, but conflicts with the broader NT Jesus displays genuine human limitations (Mark 13:32), while also displaying divine knowledge (John 2:24–25; 16:30; 21:17). Orthodox Christianity explains this through Christ’s true humanity and true deity. Jesus will be questioned by God 5:116 God questions Jesus about his followers. ⚪ Not a standard biblical scene The Bible depicts Jesus as the Judge rather than merely another defendant before God’s judgment seat (John 5:22; 2 Cor. 5:10). Jesus was sent by God virtually throughout Jesus is commissioned by God. 🟢 Strongly biblical Jesus repeatedly says that the Father sent him (John 5:23–24, 30, 36–37; 6:38–40; 17:18). Jesus’ mission involved salvation/religious guidance 3:48–50; 5:46; 43:63 Jesus brings wisdom, signs, Gospel, guidance and calls people to God. 🟡 Broadly compatible but missing the center of the Gospel Jesus certainly brings salvation and revelation. But the Qur’an does not preserve the NT’s central explanation: salvation through Christ’s atoning death and resurrection. Jesus’ followers received compassion from God 57:27 God placed compassion and mercy in their hearts. 🟢 Compatible Love and mercy are fundamental Christian virtues. Jesus is associated with the Gospel and previous revelation 5:46; 57:27 His message confirms what came before. 🟢 Broadly accurate Jesus fulfills Israel’s Scriptures rather than appearing as an unrelated religious founder (Luke 24:27, 44–47). Jesus is part of God’s plan for humanity numerous passages His birth and mission are divinely decreed. 🟢 Accurate The NT portrays Christ’s coming as God’s eternal plan (Acts 2:23; Gal. 4:4; Eph. 1:4–10; 1 Pet. 1:20).
The most important comparison
When the Qur’anic material is taken as a whole, an interesting pattern emerges.
The Qur’an preserves a surprisingly large number of historically recognizable features of the New Testament portrait of Jesus:
- Jesus was born of Mary.
- Mary was a virgin.
- Jesus was the Messiah/Christ.
- Jesus was a prophet and messenger.
- Jesus was sent to Israel.
- Jesus received/was associated with the Gospel.
- Jesus confirmed the Torah.
- Jesus performed extraordinary miracles.
- Jesus healed the blind.
- Jesus healed lepers.
- Jesus raised the dead.
- Jesus had disciples.
- Jesus was rejected by some Jews.
- Jesus was righteous.
- Jesus prayed.
- Jesus called people to worship the one God.
- Jesus was empowered by the Spirit.
- Jesus is associated with the final judgment.
- Jesus is associated with the end of the age.
- Jesus was raised/taken to God, at least according to one plausible reading of 3:55.
But precisely at the points where the apostolic Gospel says why Jesus is uniquely significant, the Qur’an sharply diverges:
| Central Christian claim | New Testament | Qur’an |
|---|---|---|
| Jesus is the eternal Word | John 1:1–3 | Calls him “Word,” but does not affirm John’s meaning |
| Jesus is God incarnate | John 1:1, 14; 20:28 | ❌ Rejects it |
| Jesus is the Son of God | Mark 1:1; John 1:34; 3:16 | ❌ Rejects it |
| Jesus died by crucifixion | All four Gospels; 1 Cor. 15:3 | ❌ Qur’an 4:157 denies it |
| Jesus’ death was atoning | Mark 10:45; Rom. 3:21–26; 1 Pet. 2:24 | ❌ Not accepted |
| Jesus physically rose from the dead | Luke 24; John 20; 1 Cor. 15 | ❌ The Qur’an’s denial of his death prevents the biblical resurrection narrative |
| Jesus is Lord | Rom. 10:9; Phil. 2:11 | ❌ Qualified/reinterpreted |
| Jesus receives worship | Matt. 14:33; 28:9,17; John 20:28 | ❌ Rejected as worship of a divine person |
| Jesus is creator | John 1:3; Col. 1:16 | ❌ Jesus is treated as created |
| Jesus is the final revelation of God | Heb. 1:1–3 | ❌ Jesus is treated as one prophet among others |
| Jesus sends the Holy Spirit | John 15:26; 16:7 | ❌ Replaced by the claim of Ahmad |
| Jesus is Savior through his blood | Matt. 26:28; Rom. 5:9; Rev. 5:9 | ❌ No equivalent atoning theology |
The crucifixion is the decisive dividing line
The Qur’an says:
“They killed him not, nor crucified him” (Qur’an 4:157).
The New Testament, by contrast, makes the crucifixion absolutely central:
- Jesus predicted his death: Mark 8:31; 9:31; 10:33–34.
- The Last Supper interprets his death: Matthew 26:28.
- The crucifixion is recorded by all four Gospels: Matthew 27; Mark 15; Luke 23; John 19.
- Paul received it as part of the earliest Christian tradition: 1 Corinthians 15:3–4.
- Peter publicly preached it: Acts 2:23–24.
- The resurrection is meaningless in the apostolic preaching without the preceding death: 1 Corinthians 15:14–17.
Indeed, Paul states:
“Christ died for our sins … he was buried … he was raised on the third day” (1 Corinthians 15:3–4).
So from a Christian standpoint, this is not a peripheral disagreement. The Qur’an and the apostolic Gospel give fundamentally incompatible accounts of what happened to Jesus at the climax of his earthly ministry.
It’s interesting that after God’s way of salvation has been well established, suddenly a new religion pops up which central message is exactly what the Devil would want people to believe - the denial of the salvation through Jesus Christ.
Apocrypal sources
The clay-bird story in Qur’an 3:49 and 5:110 is particularly interesting because it has a close parallel in the Infancy Gospel of Thomas, an apocryphal Christian writing that predates Islam.
In that story, the child Jesus fashions birds out of clay and gives them life.
That story is not in Matthew, Mark, Luke, or John.
This makes it an excellent example of why we need to distinguish:
Qur’anic Jesus ≠ simply the biblical Jesus.
The Qur’an appears to preserve a mixture of:
- genuine Gospel traditions,
- Jewish-Christian themes,
- theological reinterpretations,
- and traditions circulating outside the canonical New Testament.
The same observation applies to Jesus speaking as an infant. The canonical Gospels never describe this, whereas later infancy literature does.
Funny how the Quran claims that stories are true that we know for a historical fact were made up centuries after the time of Jesus.
The Trinity
A particularly important correction concerning the Trinity.
The historic Christian doctrine is:
One God → three persons → Father, Son, and Holy Spirit.
It is not “three gods”, nor is it God + Jesus + Mary.
The Nicene Christian confession is that the Father, Son, and Spirit possess the one divine nature.
Consequently, Qur’an 5:116 is especially problematic from a historical perspective because it asks Jesus whether he told people to take him and his mother as gods besides Allah. That is not Nicene Trinitarianism.
The biblical Trinity is established instead through passages such as:
- Matthew 28:19
- John 1:1–18
- John 14–16
- 2 Corinthians 13:14
- Hebrews 1:1–14
- Philippians 2:5–11
And the New Testament’s most striking point is that Jesus receives the divine worship that belongs to the one God of Israel.
For example:
“My Lord and my God!” — John 20:28.
Thomas is not corrected or rebuked for calling Jesus God.
Likewise, Philippians 2:10–11 applies to Jesus language from Isaiah 45:23, where Yahweh declares that every knee will bow to him.
In short, the Quran completely gets the trinity doctrine wrong. It is not about three gods. It is definitely not about God, Jesus and Mary. If the Quran criticized the trinity doctrine that is fair enough, but the least thing you could expect is that Allah - the all-knowing - would at least know what the doctrine actually says. But apparently Allah knows less than a Christian catechumen.
Bottom line
From an orthodox Christian perspective, the Qur’an gives us a mixed portrait of Jesus.
It gets a substantial number of historical facts right — particularly his miraculous birth, Jewish context, ministry to Israel, miracles, disciples, righteousness, and extraordinary status.
It also preserves several non-canonical infancy traditions, most notably the clay birds and speaking infant.
But on the central theological and historical claims of Christianity, it departs decisively from the New Testament:
The Qur’an denies the deity of Christ, denies the Sonship of Christ, denies the crucifixion, rejects the atoning significance of Christ’s death, rejects his worship, and substitutes a later prophetic figure for the biblical promise of the Holy Spirit.
And that creates a fundamental apologetic problem for Islam: if the Qur’an’s positive claims about Jesus are accepted because Jesus was a genuine messenger from God, why should we reject the earlier eyewitness testimony of the apostles precisely where it conflicts with the Qur’an?
The Christian answer is that the New Testament is earlier, rooted in the apostolic eyewitness tradition, and makes the crucified and risen Christ the center of its proclamation. The Qur’an comes centuries later and contradicts that central testimony.
The decisive Christian confession therefore remains:
“Jesus Christ is Lord” (Philippians 2:11),
and
“Christ died for our sins … he was buried … he was raised on the third day” (1 Corinthians 15:3–4).
Those claims are not secondary details of Christianity. They are the heart of the gospel.
Resource: Every Quran verse about Jesus
2:87 We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit.
2:136 Say, O believers, “We believe in Allah and what has been revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord. We make no distinction between any of them. And to Allah we all submit.”
2:253 We have chosen some of those messengers above others. Allah spoke directly to some, and raised some high in rank. To Jesus, son of Mary, We gave clear proofs and supported him with the holy spirit. If Allah had willed, succeeding generations would not have fought among themselves after receiving the clear proofs. But they differed—some believed while others disbelieved. Yet if Allah had willed, they would not have fought one another. But Allah does what He wills.
3:45 O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.
3:46 “He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous.”
3:48 And Allah will teach him the Book and Wisdom, the Law and the Gospel.
3:49 And (appoint him) a messenger to the Children of Israel, (with this message): “I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah’s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah’s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe.”
3:50 (I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.
3:52 When Jesus found Unbelief on their part He said: “Who will be My helpers to (the work of) Allah?”
3:55 Behold! Allah said: “O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.”
3:59 Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust, then said to him, “Be!” And he was!
3:84 Say, O Prophet, “We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord—we make no distinction between any of them, and to Him we fully submit”
4:157 That they said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of Allah”;-but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.
4:159 Every one of the People of the Book will definitely believe in him before his death. And on the Day of Judgment Jesus will be a witness against them.
4:163 We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma’il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms.
4:171 O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not “Trinity”: desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth.
4:172 The Messiah would never be too proud to be a servant of Allah, nor would the angels nearest to Allah. Those who are too proud and arrogant to worship Him will be brought before Him all together.
5:17 In blasphemy indeed are those that say that Allah is Christ the son of Mary.
5:46 And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.
5:72 They do blaspheme who say: “Allah is Christ the son of Mary.” But said Christ: “O Children of Israel! worship Allah, my Lord and your Lord.” Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode.
5:75 Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food.
5:78 Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses.
5:110 O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: ‘This is nothing but evident magic.’
5:112 Behold! the disciples, said: “O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?” Said Jesus: “Fear Allah, if ye have faith.”
5:114 Said Jesus the son of Mary: “O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us-for the first and the last of us-a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs).”
5:116,117 And on Judgment Day Allah will say, “O Jesus, son of Mary! Did you ever ask the people to worship you and your mother as gods besides Allah?” He will answer, “Glory be to You! How could I ever say what I had no right to say? If I had said such a thing, you would have certainly known it. You know what is ˹hidden˺ within me, but I do not know what is within You. Indeed, You alone are the Knower of all unseen. I never told them anything except what You ordered me to say: “Worship Allah—my Lord and your Lord!” And I was witness over them as long as I remained among them. But when You took me, You were the Witness over them—and You are a Witness over all things.
6:85 And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous.
9:30 The Jews call ‘Uzair a son of Allah, and the Christians call Christ the son of Allah.
9:31 They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).
19:19 He said: “Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.”
19:20 She said: “How shall I have a son, seeing that no man has touched me, and I am not unchaste?”
19:21 He said: “So (it will be): Thy Lord saith, ‘that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us’: It is a matter (so) decreed.”
19:22 So she conceived him, and she retired with him to a remote place.
19:27 At length she brought the (babe) to her people, carrying him (in her arms). They said: “O Mary! truly an amazing thing hast thou brought!”
19:30 He said: “I am indeed a servant of Allah: He hath given me revelation and made me a prophet.”
19:31 “And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live.”
19:32 “(He) hath made me kind to my mother, and not overbearing or miserable.”
19:33 “So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!”
19:34 Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.
19:36 Jesus also declared, “Surely Allah is my Lord and your Lord, so worship Him alone. This is the Straight Path.”
19:88 They say: “(Allah) Most Gracious has begotten a son!”
19:91 That they should invoke a son for (Allah) Most Gracious.
19:92 For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son.
21:91 And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples.
23:50 And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs.
33:7,8 And remember when We took a covenant from the prophets, as well as from you O Prophet, and from Noah, Abraham, Moses, and Jesus, son of Mary. We did take a solemn covenant from all of them so that He may question these men of truth about their delivery of the truth. And He has prepared a painful punishment for the disbelievers.
42:13 The same religion has He established for you as that which He enjoined on Noah-the which We have sent by inspiration to thee-and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).
43:57-59 When the son of Mary was cited as an example in argument, your people O Prophet broke into joyful applause. They exclaimed, “Which is better: our gods or Jesus?” They cite him only to argue. In fact, they are a people prone to dispute. He was only a servant We showed favour to, and made as an example for the Children of Israel
43:61 And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way.
43:63 When Jesus came with clear proofs, he declared, “I have come to you with wisdom, and to clarify to you some of what you differ about. So fear Allah, and obey me. Surely Allah alone is my Lord and your Lord, so worship Him alone. This is the Straight Path.”
57:27 Then in the footsteps of these prophets, We sent Our messengers, and after them We sent Jesus, son of Mary, and granted him the Gospel, and instilled compassion and mercy into the hearts of his followers. As for monasticism, they made it up—We never ordained it for them—only seeking to please Allah, yet they did not even observe it strictly. So We rewarded those of them who were faithful. But most of them are rebellious.
61:6 And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs, they said, “this is evident sorcery!”
61:14 O ye who believe! Be ye helpers of Allah: As said Jesus the son of Mary to the Disciples, “Who will be my helpers to (the work of) Allah?” Said the disciples, “We are Allah’s helpers!” then a portion of the Children of Israel believed, and a portion disbelieved: But We gave power to those who believed, against their enemies, and they became the ones that prevailed.