چکیده:
Christians believe that Jesus was crucified and killed. Muslims, on the other hand, believe that he was not crucified or killed. The Gospels introduce Judas Iscariot, one of the apostles, as a traitor. In a similar vein, some Muslims consider Judas the traitor as someone who looked like Jesus and was killed instead of him. Therefore, this article tries to investigate whether Judas Iscariot was a traitor to Jesus or a devotee to him. Using the textual and analytical method, this research proves the high faith of the apostles and their loyalty. It shows that one of the apostles voluntarily sacrificed himself to Jesus, and based on Islamic sources and evidence from Christian sources, it can be concluded that the given apostle is Judas Iscariot.
خلاصه ماشینی:
Using a descriptive and analytical method, this research, while proving the high level of faith of the disciples and their lack of betrayal, has demonstrated that one of the disciples voluntarily became a sacrifice for Jesus (peace be upon him) and, based on Islamic sources and providing evidence from Christian sources, has reached the conclusion that that disciple is Judas Iscariot.
Therefore, first the Christian view and then the view of Muslim commentators will be stated, and then, considering the narrations and presenting them in light of the Quranic verses, we intend to prove that Judas Iscariot did not betray; rather, he voluntarily was crucified in place of Jesus (peace be upon him).
5. The crucifixion of a specific person from the disciples instead of Jesus (peace be upon him) (Traitor: Judas): It has been narrated from Wahb ibn Munabbih that Jesus (peace be upon him) was arrested, and before being crucified, God darkened the earth and sent angels to prevent this was done and the arresters of Jesus (peace be upon him) arrested Judas, who was the traitor, and killed him (Alusi, 1415 AH, vol.
Allama Tabataba'i, in al-Mizan, after quoting the narration of Tafsir Qum and this report that the one who betrayed Jesus (peace be upon him) was killed instead of him, and that views other than this have also been stated, declares that the Quran is silent regarding this issue (Tabataba'i, 1390 AH, vol.