'Jesus, son of Mary') is believed to be the penultimate prophet and messenger of God and the Messiah sent to guide the Children of Israel (Banī Isra'īl) with a book called the Injīl (Evangel or Gospel).

In the Quran, Jesus is described as the Messiah (al-Masīḥ), born of a virgin, performing miracles, accompanied by his disciples, and rejected by the Jewish religious establishment; in contrast to the traditional Christian narrative, however, he is stated to have not been crucified, died on the cross, nor resurrected, rather, he is depicted as having been miraculously saved by God and ascending into heaven.

In their views of Islamic eschatology, most accounts state Jesus will return in the Second Coming to kill the Al-Masih ad-Dajjal ('The False Messiah'), after which with the ancient tribe Gog and Magog (Yaʾjūj Maʾjūj) would disperse.

After God gets rid of them, Jesus would rule the world, establish peace and justice, die a natural death and then be buried alongside Muhammad at the fourth reserved tomb of the Green Dome in Medina.

Jesus is widely venerated in Sufism, with numerous ascetic and mystic literature written and recited about the most important historical Jewish Christian-Islamic prophet-messenger to these Abrahamic faiths.

[9] Islam's account of Jesus begins with a prologue narrated several times in the Quran which first describes the birth of his mother, Mary, and her service in the Jerusalem temple while under the care of the prophet Zechariah, who would become the father of Yahya (John the Baptist).

[23] The 8th-century Muslim historian Ibn Ishaq (704–767), wrote the account entitled Kitab al-Mubtada ('In the Beginning'), reporting that Zechariah is Mary's guardian briefly, and after being incapable of maintaining her, he entrusts her to a carpenter named George.

[25] The 10th-century Persian scholar al-Tabari (839–923) mentions envoys arriving from the king of Persia with gifts (similar to the Magi from the east) for the Messiah; the command to a man called Joseph (not specifically Mary's husband) to take her and the child to Egypt and later return to Nazareth.

Muslim tradition constructs a narrative similarly found in Christian theology, seeing Jesus arriving at the end of time and descending upon earth to fight the Antichrist.

Although Sufism to the Western mind may seem to share similar origins or elements of Neoplatonism, Gnosticism, and Buddhism, the ideology is distinctly Islamic since they adhere to the words of the Quran and pursue imitation of Muhammad as the perfect man.

[37] The Islamic concepts of Jesus' preaching is believed to have originated in Kufa, Iraq, under the Rashidun Caliphate where the earliest writers of Muslim tradition and scholarship was formulated.

The concepts of Jesus and his preaching ministry developed in Kufa was adopted from the early ascetic Christians of Egypt who opposed official church bishopric appointments from Rome.

[29] In the fifth chapter of the Quran, Surah Al-Ma'idah 5:112-115, a narration mentions the disciples of Jesus requesting a table laden with food, and for it to be a special day of commemoration for them in the future.

[49] According to professor of comparative religions Geoffrey Parrinder (d. 2005), it is unclear if this story parallels the Gospel's Last Supper or the feeding the multitude, but may be tied to the Arabic word ʿīd (Muslim festival):[50] 5:112 ˹Remember˺ when the disciples asked, “O Jesus, son of Mary!

Besides some detailed summaries of miracles of Jesus mentioned by Muslim writers over the centuries, from adulthood (like walking on water – also found in the Gospel – and causing loaves of bread to come from the ground),[42] some other miracles from childhood include: explaining the Muslim creed fundamentals to a schoolmaster, revealing who the thieves were to a wealthy chief, filling empty jars of something to drink, providing food and wine for a tyrannical king while also proving to this king his power in raising a man from the dead, raising a child accidentally killed, and causing the garments from a single-colored vat to come out with various colors.

[52] A legendary story of a miracle by a young Jesus, used as a hard-learned lesson popularly found in Middle Eastern lore according to professor Ayoub, has to do with a Jewish man and loaves of bread.

[29] Muslims believe that God revealed a new scripture to Jesus, called the al-Injil (the Gospel), while also declaring the truth of the previous revelations: al-Tawrat (the Torah) and al-Zabur (the Psalms).

[59] According to Yusuf al-Qaradawi in his book The Lawful and the Prohibited in Islam, the legal restrictions Jesus abrogated for Jews were those initially legislated by God as a punishment.

A minority, especially among the falāsifa, and some Ismāʿīlī interpreted walākin s̲h̲ubbiha lahum as meaning that the Jews intended to annihilate Jesus completely; but in fact, they crucified only his nāsūt (form), yet his lāhūt remained alive.

[72] According to Todd Lawson, Quranic commentators seem to have concluded the denial of the crucifixion of Jesus by following material interpreted in Tafsir that relied upon extra-biblical Judeo-Christian sources,[73] with the earliest textual evidence having originated from a non-Muslim source – a misreading of the Christian writings of John of Damascus regarding the literal understandings of docetism (exegetical doctrine describing spiritual and physical realities of Jesus as understood by men in logical terms) as opposed to their figurative explanations.

More recently, Mahmoud M. Ayoub, a professor and scholar, provided a more symbolic interpretation for Surah 4 Verse 157: The Quran, as we have already argued, does not deny the death of Christ.

Then His enemies would level at Him insults and pain, and finally crucify Him with thieves and declare Him cursed according to the Book He revealed to one of His apostles, exalted be He over all this!

")[95][note 1] Islamic texts also allude to the reappearance of the ancient menace Gog and Magog (Yaʾjūj Maʾjūj), which will break out of its underground confinement and cause havoc around the world.

Islamic theology teaches such beliefs constitute shirk (the "association" of partners with God) and thereby a rejection of his divine oneness (tawhid) as the sole unpardonable sin.

[120]An alternative, more esoteric, interpretation is expounded by Messianic Muslims[121] in the Sufi and Isma'ili traditions so as to unite Islam, Christianity and Judaism into a single religious continuum.

[35] The Quran's description of specific events at the end of Jesus' life have continued to be controversial between Christians and Muslims, while the classical commentaries have been interpreted differently to accommodate new information.

[133] In Kitab al-Milal wa al-Nihal, al-Shahrastani (d. 1153), an influential Persian historian, historiographer, scholar, philosopher and theologian, records a portrayal of Jesus very close to the orthodox tenets while continuing the Islamic narrative: The Christians.

[136] According to Qadi al-Nu'man, a famous Muslim jurist of the Fatimid period, Jesus is referred to as the Messiah (al-Masīḥ) in the Quran because he was sent to the people who responded to him in order to remove (masaha) their impurities, the ailments of their faith; whether apparent (zahir) or hidden (batin).

[140][141] The conception of Jesus as described by Ibn Arabi (d. 1240), an Andalusian scholar, Sufi mystic, poet and philosopher, in the Bezels of Wisdom: From the water of Mary or from the breath of Gabriel, In the form of a mortal fashioned of clay, The Spirit came into existence in an essence Purged of Nature's taint, which is called Sijjin (prison) Because of this, his sojourn was prolonged, Enduring, by decree, more than a thousand years.

Sufi philosopher Ibn Arabi described Jesus as "the seal of universal holiness" due to the quality of his faith and "because he holds in his hands the keys of living breath and because he is at present in a state of deprivation and journeying".