Re Islam
If you are interested in a more detailed discussion, the following is a journal article on the topic. Obviously, the answer to a question like this depends a lot on the methodological framework you apply to the question. Also if you accept the Islamic position that it was only a likeness of him that was crucified, all of the eyewitnesses would still see 'Jesus' being crucified.
Here's one view though:
The Muslim Jesus: Dead or alive?
According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran’s teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I con- tend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran’s references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran’s conversation with Jewish and Christian tradition on the matter of Jesus’ death.
https://www3.nd.edu/~reynolds/index_files/jesus dead or alive.pdf
Reynolds' concludes with his opinion that:
If tafsīr indeed provides an accurate explanation of the Quran’s original, intended meaning, then nowhere should the explanation be clearer than in the case of the Crucifixion. If the Prophet Muḣammad announced to his companions that Jesus never died, but rather someone who was made miraculously to look like him died in his place, i.e. if he gave a historical account of the crucifixion which fundamentally contra- dicts that which Jews and Christians had been reporting for hundreds of years, then certainly such a revolutionary account – if any – would be well remembered and well preserved. But, quite to the contrary, the reports of the mufassirūn are inconsistent and often contradictory. They have all of the tell-tale signs of speculative exegesis.
This strikes me as reason enough for critical scholars to read this quranic passage in light of earlier (i.e. Jewish and Christian) and not later (i.e. Islamic exegesis) literature. When the Quran is read in this light, it quickly becomes apparent that the passage on the crucifixion is fully in line with Christian anti-Jewish rhetoric. A major theme of this rhetoric, of course, is the portrayal of the Jews as prophet-killers. Accordingly the Quran, in sūrat al-nisā’ (4) 155, accuses the Jews of “murdering the prophets”. When the Quran then alludes to the crucifixion just two verses later, it means to give the cardinal example of just such a murder.