Easter and the Islamic Perspective on Jesus

In nomine Dei, miseratoris, misericordis.

Hajji Abdullah Drury

Easter, or the Feast of the Resurrection, occupies a central place in the Christian liturgical calendar. This year, it will occur a few weeks after the end of Ramadan, the Islamic month of fasting during daylight, and the Muslim festival of Eid al-Fitr.

Commemorating the resurrection of Jesus Christ on the third day following his crucifixion in AD 33, Easter is regarded (alongside Christmas) as one of the most significant religious observances in Christianity. Given that Jesus (“Isa” in Arabic) is also a revered prophet in Islam, the question arises: what significance, if any, does Easter hold for New Zealand Muslims?

Today the Muslim population, numbering over 60,000, reflects a complex interplay of migration, conversion, and generational development. To the untrained eye, New Zealand Muslims may seem a little aimless. However, this community may be broadly categorized into four sociological groupings. 

The first includes immigrants from diverse regions, spanning both recent arrivals and long-established families. The second comprises refugees (African, Asian, and European) whose resettlement is shaped by displacement and humanitarian policy. Third are converts, predominantly from Anglo-European and Polynesian backgrounds, drawn to Islam through spiritual conviction or marital ties. Fourth are New Zealand-born descendants of these groups, including children of mixed heritage, who embody evolving, hybrid identities. 

This layered demographic challenges reductive narratives of religious minorities and invites a more nuanced understanding of belonging, citizenship, and cultural negotiation. As these communities continue to grow and adapt, they contribute to the redefinition of New Zealand’s pluralistic landscape, raising critical questions about national identity, civic inclusion, and the future of religious diversity.

While Easter itself is not observed within Islamic tradition, the figure of Jesus is deeply respected. Numerous Muslims bear his name, and the Quran affirms his status as both a nabi (prophet) and a rasul (messenger) of God, specifically sent to guide the Children of Israel. He is described as Kalimatullah (“God’s Word”) and referred to as al-Masih (“the Messiah”) eleven times. The phrase Isa ibn Maryam (“Jesus, son of Mary”) appears thirty-three times throughout the Islamic scripture, underscoring his theological prominence.

However, the Islamic conception of Jesus diverges significantly from Christian doctrine, particularly regarding his death and resurrection. The Quran explicitly denies the crucifixion, asserting instead that Jesus was neither killed nor crucified, but that it merely appeared so to his contemporaries.

This theological distinction serves as a critical demarcation between Islamic and Christian understandings of Jesus. Most Muslims believe that Jesus was miraculously raised to heaven by God and remains alive, awaiting a future return during the eschatological “final days” to defeat the Dajjal (antichrist). 

The identity of the substitute—who was crucified in Jesus’ place—has been the subject of considerable speculation among Muslim historians. While some posit a willing volunteer, others suggest divine retribution upon an adversary, with Judas Iscariot frequently cited in popular folklore.

It is worth noting that interpretive diversity exists within the Muslim world. The Ahmadiyya community, a Muslim minority sect originating in South Asia, maintains that Jesus was indeed crucified but survived, later migrating to Kashmir under the name Yuz Asaf. According to this narrative, he lived out his days in India and established a local lineage – an account that remains controversial and is rejected by mainstream Islamic scholarship as cognitive dissonance.

Despite doctrinal differences, Christianity and Islam share historical and theological intersections. Both traditions affirm the prophetic mission of Jesus, his miraculous birth, and his ethical teachings. 

In this light, Easter (though not commemorated by Muslims) can serve as a reflective moment for interfaith dialogue. It highlights the shared reverence for Jesus and invites deeper understanding of the theological nuances that distinguish the two faiths.

I read a lot of history books and my own thoughts here turn to the popular song “Aiwa Saida” that New Zealand soldiers sang whilst in North Africa during World War Two. The lyrics—replete with references to an Arab musician named Ali Yusuf—hint at the close relationship that once existed between different peoples fighting fascism together. 

So then, the Islamic perspective on Jesus is increasingly relevant in public discourse in this country as religious pluralism becomes more pronounced. A concerted effort to foster mutual respect and theological literacy has become essential.

Ultimately, while Muslims do not celebrate Easter, the occasion offers an opportunity to acknowledge the profound commonalities between Christianity and Islam, and also the differences. Both traditions, despite their serious doctrinal divergences, affirm a vision of Jesus that continues to inspire billions across the globe.

As the Quran teaches Muslims: “The closest in affection to Muslims are those who say: ‘We are Christians’” (5: 82).

Hajji Abdullah Drury is a Hamilton Muslim and author of the book A History of Christchurch Muslims – Integration and Harmony (2024).