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Then We fashioned the sperm into a clot; then We fashioned the clot into a shapeless lump; then We fashioned
bones out of this shapeless lump; then We clothed the bones with flesh; then We developed it into another
Here, the process of creation is described as it goes through its various stages in the womb. Once a complete
human specimen is delivered, it begins its inevitable journey to its death. Jesus would have gone through the very
same process and would have met his eventual and timely death in due course.
While Quran presents an overwhelming evidence of Jesus' natural death, yet there are many who remain insistent
on his continued life. It is a difficult position to defend, which goes against nature as well as the Word of God. But
the defenders of the indefensible are usually of the unyielding kind. When beaten on all fronts, at some point they
take refuge in the last of all fall-back shelters—their very last line of defense: Fine, he is dead! but is it not in the
power of God to bring him back to life? They just have to have him back! That question, mercifully, is also
Yes he will be raised, but not here. It will be in the Hereafter, along with everyone else. There he will not be asked
to save the politics of the Muslim ummah, fight wars for them or grant them global domination, while they idle
about and watch the wholesale slaughter of the kuffar. Such macabre and cruel expectations are products of sick
minds and will never be fulfilled. When he is raised, like everyone else, he will only be asked to give an account of
himself, a glimpse of which is given in the Holy Quran and is discussed here.
It is Allah Who created you in a state of weakness, and after weakness gave strength; then after strength, caused
weakness and old age. He creates what He pleases. He is the All-knowing, the All-Powerful. (30:55)
It is hard to believe that any one would wish for Jesus to still be alive and cursed with over 2000 years of aging. A
normal lifespan becomes painful after only 90 or so years, 2000 years of age would be an impossible existence.
The Holy Quran terms aging an incontrovertible principle applicable on all life forms, including Jesus. Age
eventually brings with it a loss of physical and mental powers. It is unstoppable and irreversible. If something is
alive, it ages. Born in a state of weakness, man begins to gains strength until reaching a physical and mental peak,
then decline sets in progressively diminishing one's faculties, until in advanced old age existence becomes a sort of
living death with ones dignity entirely compromised. Mercifully, most people die before reaching this terminal
stage.
Jesus is a man, he may be a prophet but that does not make him exempt from this fact of life. Quran supports the
contention that if he were still alive, his existence would be degraded to a state of mental death. Aging for 2000
years is perhaps the worst fate imaginable, and would not be suffered by a revered prophet of God. There is no
precedent for what existence at that kind of age would be like, though we can imagine that such a person would be
incapable of rational, coherent thought. His brain would be physically destroyed and muscles atrophied to complete
uselessness. Rather than pin the hopes of the entire ummah's rescue on such a person, would it not be better to
Also see:
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And there is none among the People of the Book but will believe in it before his death; and on the Day of
This verse contains three implied references, two of which are hanging and therefore controversial. Depending on
where they are turned this verse gives different meaning, of which some make sense and others less so.
Understanding #1
And there is none among the People of the Book but will believe in him (Jesus) before his (Jesus) death; …
Many scholars who believe in Jesus to be still alive, base their claim on this understanding. By pointing both
references bihi and mauti-him to Jesus, they contend that each and every one of the People of the Book will
believe in Jesus at some indeterminate time in future, and this will happen before Jesus’ own death. The logic goes
that since not all Jews have yet believed in Jesus, therefore, this verse mandates Jesus to be still alive. They say
this event will occur after Jesus descends from the heavens.
As to how will this come about? It is said that upon his return, Jesus will wage a war of extermination against the
Jews. But before going on an all-out offensive, he will give them a clear ultimatum: they can accept him and live,
or they can reject him and die. And forthwith he will begin the killing process that will spare not a single rejecting
Jew. This is a key point. This understanding does not allow even a single rejecting Jew to survive. The usage of the
all inclusive in-min-ahlil-kitabi at the beginning of the verse requires that 100% of the Jews must participate in of
what follows—here, ‘belief in Jesus’. What better way to ensure 100% participation than to kill 100% of those who
do not? When Jesus is done with the holy massacre, the only type of Jew left alive will be one who believes in him.
Having accomplished this, Jesus will have successfully removed the primary obstacle to his own death and in due
course will die. But until then, he remains very much alive, they say.
Of course the first problem here is the genocide of the Jews, but that apparently is a non-issue with the proponents
of this translation. They are resigned, if not quite comfortable, to nearly complete extermination of the Jews as a
race. Trying to shame them into changing their minds is probably not going to work, so let us focus on dialectical
analysis and see if that leads somewhere. The expression in-min when applied to a group of people or things
means each and everyone of them with no exclusions permitted. In this verse it is applied to the People of the
Book, i.e. the Jews. While it simply means all Jews, past and present, the proponents of #1, have placed a number
of exclusions on it. All Jews who have existed and died before Jesus’ reappearance are excluded. All those who
reject him after his reappearance are also excluded (they will be killed by him, of course). It is also said that after
the extermination of the world Jewry and subsequent death of Jesus, qiyamah, the calamity that will bring the
world to an end, will soon follow; yet at other places it is also said that the world will be choke-full of disbelievers
when it happens. The question is, if everyone ends up believing in Jesus and by extension in God and Muhammad,
who, on earth, would be these non-believers? It turns out these wretched people will be those Jews and others who
will go “astray” after Jesus’ death. One would imagine that the Jews converted under duress would be particularly
eager to revert the moment Jesus dies and the threat to their lives is lifted. Who could blame them for that?
Anyways, that is the third exclusion. So the term which connotes universal inclusion, gets progressively sliced such
that only a very thin sliver of its intended targets remain its purview. This, in my opinion, is mutilating a uniquely
Understanding #2
And there is none among the People of the Book but will believe in him (Jesus) before his (person of the Book)
death; …
Proponents of this translation say that in their death-throes Jews are forced by angles to believe in Jesus. This,
obviously, is impossible to verify. However, it does not help the argument of Jesus' life or death either way.
What it “really” means:
Clearly, the first translation is logically absurd and also in violation of Arabic usage, not withstanding it requires
extreme cruelty on the Jews; a type of cruelty that would make Nazi era atrocities look quite tame by comparison.
The second translation is acceptable only in that it is neither provable nor disprovable.
And there is none among the People of the Book but will believe in it (conjecture expressed in 4:158) before his
(own) death; …
The previous verses (4:158-159) state that though they claim to have killed Jesus, yet it is merely a conjecture
about which certainty eludes them, and they are in a state of doubt about it. They neither managed to kill him, nor
did they successfully crucify him; they tried to humiliate him, whereas Allah exalted him. It is this conjecture to
which the implied reference bihi turns in 4:160. It means the state of doubt of Jews/Christians on this matter will
remain as long as they live, only in the afterlife will this matter be resolved for them, and not in the way they
expect.
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Or thou have a house of gold or thou ascend into heaven; and we will not believe in thy ascension until thou send
down to us a book that we can read. Say, Holy is my Lord! I am not but a man sent as a messenger. (17:94)
This verse discounts the possibility that mortals ascend to the heavens and bring guidance from there. When the
disbelievers made various demands of the Holy Prophet saw, one being that he should ascend to the heavens and
bring a book therefrom, he is told to respond that since his claim is no more than that of a mortal and a prophet,
hence the demand is absurd. ‘Holy is my Lord,’ meaning, Allah is far above such absurdities.
Those Muslims who believe in Jesus to have physically ascended to the heavens, in fact, help the case of
Christians. If Jesus has indeed ascended to the heavens and will return some day, then this verse is sufficient to
Those who expect Jesus to physically descend from the heavens while resting on shoulders of angels need to
ponder on this verse. Such facetious expectations are the hallmark of opponents of prophets, who demand to see
And the chiefs of his people, who disbelieved, said, 'He (Noah) is only a man like yourselves; he seeks to make
himself superior to you. And if Allah so willed, He could have surely sent down angels. We have never heard
And their saying, 'We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah;' whereas they slew him not,
nor crucified him, but he was made to appear to them like one crucified; and those who differ therein are certainly
in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they did not
convert this conjecture into a certainty; On the contrary, Allah exalted him to Himself. And Allah is Mighty, Wise.
(4:158-159)
The emphasis is upon their failure to murder Jesus by any means. The reader is reminded that the very begining of
the verse refers to the Jewish boast that they had succeeded in murdering Jesus.
This Jewish claim is firmly rejected by the Holy Quran. That is why by the end of verse, the conclusive declaration
is that whatever may have happened they certainly failed to kill him. This implies that it is not the act of crucifixion
Walakin Shubbiha Lahum: the word Shubbiha in the text must be carefully studied. The context of the preceding
verse would not permit the implied reference to any other than Jesus or alternatively it could refer to the incident
in general. In conformity with the rules of grammer the implied pronoun in the word Shubbiha can refer to none
other than Jesus Christ himself. This means that it was he who was obscured and made to appear to them similar
to someone else. Hence as Jesus was hung upon the cross he hung in the likeness of someone else. Evidently the
denial is not that of crucifixion or apparent death thereupon but the denial is death by crucifixion. There was
certainly great confusion as to what actually happened. So the verse continues to build the scenario of confusion
and doubt. All else is nothing but conjecture. That is the final conclusion.
If the word Shubbiha refers to the incident as such, this would point to the diverging claims of the two disputing
parties as to what had happened. Neither of the parties were certain of the validity of their claims. For instance the
belief of Jesus' death by crucifixion and later resurrection was not based on any tangible grounds but was merely
conjectural. Likewise the Jewish claim of Jesus' death upon the cross was no less conjectural. Hence their appeal to
Pilate for the possession of Jesus' body. In fact they clearly expressed their doubts regarding the entire episode of
his so-called death and they warned Pilate that in the likelihood of his survival he might reappear in public claiming
It is to this that the last part of the verse under study refers, when it says wa innalladhina. Certainly those who
differ about it (or about him as to what actually befell him) were themselves in doubt.
Bal rafa'ahullahu ilaihi: the majority of orthodox Muslims infer from this part of the verse that the connotation of
Bal refers to the act of crucifixion i.e., instead of letting him die upon the cross, God rescued him by raising him
bodily to somewhere in the heavens. As such he should be living somewhere in space in the same corporeal form
that he possessed prior to the attempt of his crucifixion. This interpretation raises many difficult questions, mainly:
(a) If Jesus was not crucified at all, is the entire history of crucifixion emphatically denied and the whole episode
just a fiction or delusion suffered by the Jews, the Christians and the Romans alike?
(b) Where in the verse is the claim that Jesus was raised bodily to the heavens? All that is mentioned simply is that
As to the first question the orthodox build a fantastic scenario according to which the fact of the crucifixion itself is
not denied but is claimed that the person who was crucified was not Jesus but someone else who was given the
likeness of Jesus by some angels at the command of God. Hence the doubt and conjectures were about the identity
of the person who was crucified. Evidently this explanation creates only more problems than it solves. Moreover
the entire tale is absolutely without foundation. No scriptural evidence or evidence based on the traditions of the
Holy Prophet (may peace and blessings of Allah be upon him) is ever presented to support this bizzare claim which
It is as if this explanation of the verse dawned only upon the medieval scholars while the Messenger of God, peace
As to the second question the weakness of the claim is apparent from the wording of the Holy Quran. The word
rafa'a means elevated. Whenever Allah elevates a person the elevation always refers to the status of the person,
never to his body. In fact it is impossible to translate this verse in any way other than the said meaning i.e., the
elevation of spiritual station.
The verse declares that Allah elevated Jesus to himself. Evidently no point in space of the heavens is mentioned to
which Allah raised him. He raised him to Himself while He was present where Jesus was. No place in heaven or
earth is empty of Allah's presence. So when someone is said to be raised to Him, a bodily movement is impossible
and inconceivable. According to the Ahmadiyya understanding of this verse, the connotation on the contrary refers
to the Jewish claim of the accursed death of Jesus. Obviously the opposite of curse is nearness to God. 1
1.
The Holy Quran translated by Maulvi Sher Ali published by Islam Internation Publication Ltd 2006; notes under
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The example of life on earth is like that of water that We cause to descend from heaven. Then with it mingles the
vegetation of the earth of which both the people and the cattle partake. It continues to be so until the earth
blossoms forth in full bloom and ripens into loveliness—then while those who possess it deem themselves supreme
over it, there suddenly descends Our decree at night or during the day. Then We render it a field that is mown
down as if it had not existed the day before. Thus do we expound our Signs for a people who reflect. (10:25)
Another expression of the same universal law that covers all life. Like vegetation, life blossoms to a full bloom and
then withers away and dies. Is Jesus exempt from the certainty of this universal law?
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And him whom We grant long life—We revert him to a weak state in creation. Will they not then understand?
This verse describes the process of ageing as an unstoppable natural phenomenon from which no man is exempt.
Jesus would be subject to its sanction just like anyone else. Once having reached physical maturity and prime, he
would have steadily aged and grown weaker over the years before becoming an old man. Not long after that he
would have met his death. There is nothing remarkable in that. His fate could be no different to any other human
being. However, if we are to believe that he is still alive as he incredibly steps into the third millennium of his life,
then according to the verdict of this verse, his physical and mental faculties would be in a state of such advanced
decrepitude that his existence would be utterly meaningless. That is the only form of life which this verse would
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said: ‘Go forth; some of you are enemies of others, and for you there is an abode in the earth and a provision for a
This verse clearly fixes earth as the place of life-long abode for man. As long as he lives, man's corporeal existence
is to remain confined to the terrestrial world. Once a person dies, his astral body or the soul departs and joins the
dead in the celestial world, leaving behind the physical body to decay, disintegrate and become fodder for the
lesser creatures—‘dust to dust’, in other words. Man is born in the mundane, lives in the mundane and is going to
die in the mundane. It is like a prison with death being the only possible avenue of escape. This verse rejects the
idea of Jesus or, for that matter, anybody else going up to the heavens alive. Holy Prophet saw in his special vision
known as the Mairaj, saw him in the Second Heavens accompanied by Prophet Yahya. This reference is from Sahih
Bukhari:
Narrated by Malik bin Sasaa that the Holy Prophetsaw said: “while I was lying in the Kaaba ... and Gabriel set out
with me till we reached the nearest heaven ... I saw Adam there. Gabriel said to me, ‘This is your father, Adam;
pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O'
pious son and pious Prophetsaw.’ Then Gabriel ascended with me till we reached the second heaven... there I saw
John and Jesus who were cousins to each other. Gabriel said to me, ‘These are John and Jesus; pay them your
greetings.’ So I greeted them and both of them returned my greetings and said, ‘You are welcomed, O' pious
This evidence is also problematic for a living Jesus. What is he doing among the dead? Such absurd intermixing of
the living and the dead is intellectually indefensible and exposes religion to ridicule. Muslims would be well-advised
to reject the idea of a living Jesus, an idea which grants him a supra-human status and elevates him above the
creation and encroaching upon divinity. It is a deeply damaging belief, which is contrary to Tauheed and is helpful
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‘And peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be
Here Jesus refers to three principal events of his existence: the day of his birth, the day of his death and his
resurrection on the Day of Judgement. One would expect that in addition to these three events his purported
ascent and the subsequent descent in the Latter days would be important enough to merit a mention, yet we find
them conspicously absent. If real, these momentous and unprecedented events with enormous consequences for
himself and the rest of the humanity would be quite at par with his birth, death and ressurrection, yet Allah makes
no mention of it here or anywhere else in the Holy Quran. On the contrary, numerous verses assert his death as
having already occurred, some directly and others indirectly, while not a single verse speaks of his corporeal ascent
to the heavens, his future descent nor his continued survival. One can only conclude that it is a figment of some
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Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and
you shall not be questioned as to what they did. (2:135) more translations
The preceding verses mention a number of prophets. This verse declares the prophets of the bygone days all dead.
For them is what they earned, meaning their accounts are closed and their actions have come to an end. There is a
finality and closure as far as their actions are concerned, so also there is a separation between us and them. This
verse is in fact a corollary of Holy Prophet Muhammadsaw being the Khataman Nabiyeen, the Seal of the Prophets.
Earlier prophets have no unfinished business left and hence there is no need to keep any of them unnaturally alive
in the recesses of the heavens. In other words, it is not their problem anymore. The task of spreading the message
of God is in the safe and capable hands of the Holy Prophet of Islam, may peace and blessing of Allah be upon him.
All spiritual blessings and ranks now flow through his person. Holy Prophet saw is in no need of help from a prophet
sent to another people. Through his power of spiritual purification he is capable of raising such souls from among
his own people as would help him in his mission, some of whom may even reach the status of a prophet while
staying subservient to him. That is entirely consistent with his status of Khataman Nabiyeen, whereas the return of
an earlier prophet to rescue his mission, a prophet who received nothing by way of spiritual food from him, is a
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We granted not everlasting life to any human being before thee. If then thou shouldst die, shall they live here for
In simple idiomatic terms this verse declares that no one before the Holy Prophet saw was granted a life span longer
than common human experience such that he or she still lives. Those who were born before the Holy Prophet and
can reasonably be expected to have died, have all died. The word everlasting does not mean eternal, since eternity
cannot be squeezed “before” any event in time. Once a limit is put on the arrow of time, in this case, the birth of
the Holy Prophet, eternity stands breached since it cannot exist in bounded space. No one could have existed, or
not existed for that matter, in eternity, before the Holy Prophet. What follows lays bare the intent of the verse. It
builds a conclusion on the opening statement and puts the question: “If then you should die”. Here if then can
only mean that the Holy Prophet will experience death because those before him all experienced death in the
normal course.
There is another fundamental problem with the contention that everlasting means eternal. In that case a question
is being posed to the Holy Prophet which he is not capable of answering. From his perspective, eternity has not yet
expired, nor it ever can expire for him or anyone else. So it is impossible for him to be a judge of someone “before
him” being still alive when eternity ‘happens’. Projecting this scenario to the future does not help either for two
reasons: one, eternity is unreachable and, two, he is mortal, which is also the conclusion of this verse. Holy
Prophet can only be a witness to unusual life spans, and that is exactly what is being denied here.
Jesusas who preceded the Holy Prophetsaw by about 600 years is firmly in the crosshairs of this verse and cannot
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And there are some of you who are caused to die prematurely, and there are others who are driven to the worst
part of life with the result that they knew nothing after having had knowledge (22:6) more translations
In this verse Allah divides people into two groups in relation to how long they live:
The first group covers the majority of mankind: those who die before they reach old age. They die
prematurely in the sense that by design they could have lived longer had they not suffered some illness,
accident or harm.
In the second group, people reach the natural limits of their life and progressively lose command over
their faculties as they waste from a state of life towards a state of death. In this verse Allah calls it the
“worst” part of life, where it is reduced to a loathsome, wretched existence. Mentally they start regressing
and become more and more like a child. Further deterioration causes them to forget their life experience.
Higher order mental activity in the cerebrum slows and brain function becomes limited to performing its
primordial duty of regulating breathing and heart beat. For those who still do not perish, their mind
becomes a blank slate. There remains no residual memory, emotion or feeling. Finally and mercifully,
death encroaches and claims its victim who was long gone anyway.
In view of this it is clear that as far as the course of life is concerned, Allah the Creator Who knows the design of
man, divides mankind into these two groups. Jesus as, a human, has no choice but to fall into one or the other
group. Either he has already met his death at its appointed and appropriate hour some two thousand years ago, or,
he is still alive and therefore subject to the inescapable ravages of time such that his constitution would have
deteriorated to a degree where it would be immaterial whether he lives or does not live. In that state, his
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And We did not give them bodies that ate no food, nor were they to live for ever. (21:9) more translations
It is mentioned in 5:76 that Jesus used to eat food. Since he does not eat anymore, so according to this verse, his
It further states that Prophets do not live for ever. “Live for ever” should not be taken too literally. Eternity is
abstract and unfathomable. An argument of this nature that limits itself only to negation of eternity carries little
meaning, come eternity no one will be around to check if anyone is still surviving. One way to understand this is to
ask the question if a million year lifespan would run afoul of this verse? Or would a thousand? Clearly both would.
The fact is that any lifespan that could be classed as unnatural or aberrantly extended is disallowed here. If Jesus
is still alive, it would make him some 2000 years old! Needless to say, that is unnatural for an ordinary person as
well as a prophet.
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Surely those on whom you call upon instead of Allah cannot create even a fly, though they should all combine
together for the purpose. And if the fly should snatch away anything from them, they cannot recover it therefrom.
Weak, indeed, are both the seeker and the sought. (22:74)
It says that it is not in the power of false gods to create a creature as insignificant as a fly. If the ability to create a
fly confers godhead, creation of a bird would undoubtedly do the same, even more so, since a bird is a higher order
creature than a fly. Some Muslims, misunderstanding the metaphorical expression used in 3:50, believe that
Jesusas created birds. This verse strikes at the heart of that notion and completely discounts the possibility. Among
all those who are “called upon instead of Allah”, Jesus occupies a position of distinction. He has without doubt the
highest number of followers. If it is accepted that he could create, with or without God's permission, living birds of
flesh and blood, then the argument of 22:74 is defeated in its first and most important test case.
In defense of literal interpretation of 3:50, it is argued that Jesus could create birds and could also bring dead
people back to life only with the permission of Allah. And since to permit remains Allah's prerogative, hence there
is no problem and Unity of Godhead remains intact. This line of reasoning, unfortunately, weakens the argument in
the verse above. On the one hand we are told that only Allah creates life. It distinguishes Him from His creation
and is a power He is loathe to share with anyone else. But on the other, we are told of certain people, admittedly
pious, who have been granted this ability. Whether such people were pious or wicked, prophet or non-prophet, it
makes no difference. If true, such delegation of ability to create life by God to any of His creation would entirely
compromise the Unity of Godhead. What conclusion is a neutral observer to draw from this? There can be only one:
that there are more than one entities which create life. By delegating His ability to create life, God would stand
accused of thoroughly confusing the issue and making the matter of finding the One True God impossibly difficult
for the seeker of truth. How is to be ascertained which of the ancients created life with Allah's leave and which
created without it? In this circumstance there would be no justification in condemning those who associate partners
with Allah.
Then again, whatever happened to the birds created by Jesus? Such birds must have reproduced and spread.
Which would lead us to believe there are two types of birds in the world: ones created by Allah and others created
by Jesus. More likely these two types have intermixed such that it is impossible to say with certainty if a particular
There is no contradiction in the Holy Quran. The term 'birds' is a metaphor for people who attain great spiritual
Seest thou not that it is Allah Whose praises, all who are in the heavens and the earth celebrate, and so do the
Regular birds along with the rest of God's creation, animate and inanimate are accounted for in all who are in the
heavens and the earth. The birds with their wings outspread has to be the most noble of all creation that praise
Allah, which can be none other than the spiritual man, worthy of a special and honored mention.
And We made the son of Mary and his mother a Sign, and gave them shelter on an elevated land of green valleys
After surviving the crucifixion Jesusas left the land of his persecutors and traveled East in search of the lost tribes of
Israel. He eventually reached Kashmir, where he lived a long and fruitful life preaching to the dispersed Jewish
tribes which had settled there earlier. He is buried in the Khanyar quarter of Srinagar. His tomb can be visited even
today and is known as the resting place of Prophet Yuz Asaf, (Jesus the Gatherer). This Quranic verse describes
Mary, his mother, is said to be buried in the Pakistani town of Murree, where her tomb is at a location known as
Pindi Point. Locals call the tomb Mai Mari da Asthan i.e. Resting Place of Mother Mary. This area of Pakistan is in
Here are some useful links on this subject. The first of these is the book “Jesus in India” by Hazrat Mirza Ghulam
Ahmad of Qadian (1835-1908). It is the seminal work on this subject. It traces Jesus' journey through Nasibus,
Persia, Afghanistan and finally Kashmir, where he preached among the Jews who had settled there after their
Mary's Tomb
Two points are being made here with reference to the Holy Prophet saw:
Since prophets before him have all died, so also will this prophet die, and his death would not be
If it were necessary for prophets to live forever then show us a single instance from among earlier
If Jesusas, who came some six hundred years before the Holy Prophet saw, was still alive then neither of these
The construct used here is similar to that used in 5:76 (discussed earlier). It opens with the statement that
prophets before Muhammadsaw have all died. For ‘death’ the Arabic expression khalat has been used, which means
to pass away. Some argue that in addition to death, khalat could also mean just about any manner of departing
including bodily ascending to the heaven, or some other atypical departure, while still alive. Arabic usage of khalat
would resist this interpretation but anyhow presently we will not get into lexical discussion. This verse spares us
that trouble as it internally provides a complete translation of this word. It says: If then he dies or is slain, will
you turn back on your heels? Hence the two ways in which a prophet can pass away are either he dies a natural
death or he is slain. There is no third possibility mentioned, which can only mean it does not exist. If it is assumed
there were a third, fourth or fifth manner in which prophets had passed away in the past, then those should also
have been listed here. Otherwise this verse would be incomplete and factually incorrect, which is not expected of
the Word of Allah. To help understand why, consider the following similarly constructed statement. This analogy is
If Javed is neither bold nor caught, would you doubt he is still playing?
To be complete, this statement needs to enumerate, without omission, all ways of completion of innings. Otherwise
it is defective and is of no help in telling us anything about Javed and his innings. Anyone with basic knowledge of
the laws of cricket knows that Javed's innings could have been completed in a number of other ways. For example
he could have been out hit-wicket, run out, or he could been out handling the ball, or he could have simply
exceeded the allotted time for the match. But the statement defaults on mentioning any of these and arbitrarily
limits itself to only two. So we are left with the following choices: we could insist there are only two ways of
completing innings—notwithstanding laws of cricket and accounts of countless matches. Or we could declare this
statement to be incomplete and defective. Anyone with basic knowledge of cricket has no choice but to opt for the
latter. This statement fails to inform us whether Javed is out, or is playing, or even whether he will ever complete
his innings. In fact it tells us nothing. To attribute a defective statement like this to the Holy Quran is problematic,
Therefore, omission asserts impossibility. If any prophet had passed away by ascending to heaven then it could not
have been excluded from mention here. Clearly Jesus is very much in mind when reading this verse because, after
all, among the prophets he is nearest in time to Hazrat Muhammad saw and therefore his fate needs to be accounted
for before anyone else's. In 4:158 it is stated he was not slain. Therefore, he could only have died a natural death.
In the translation of the verse above, universal quantifier “all” has been inserted before “Messengers”. It is
important to explain this inclusion lest someone thinks of it as a dishonest addition to strengthen own argument. It
is true that “all” does not appear in the Arabic text however its inclusion is implied in view of the conclusion being
drawn, which is the prediction of Muhammad’s saw death and its certainty of occurrence. That conclusion can only be
reasonably reached if the opening premise applied to all prophets. If all is replaced with the alternate some, this
verse would be saying that Holy Prophet is sure to die because some prophets before him also died. Clearly the
conclusion does not follow the premise. If only some died then why on that basis should Muhammad saw die?
Replacing all with some will only make sense if the argument being made were that Muhammad saw may or may not
Is there any hadith which speaks of the companions discussing and asserting Jesus' death one way or another? The
problem in finding such a hadith is that arguments over death of people long gone, whether it occurred or not, is
hardly engaged upon by the sane. Absence of any hadith to this effect in fact points to Jesus' death and not his life.
No one, for example, in the year 2006 holds discussion forums on George Washington, the first president of the
United States, being alive or dead, which tells us that his disposition is not a subject of interest or argument and all
agree that he has died. It would be a poor reflection on someone's intelligence to needlessly labour the point that
George Washington has died. Similarly the companions of the Holy Prophet saw did not hold discussions on the death
of Moses, Isaac, Abraham, Noah, Adam and neither did they discuss the dispostion of Jesus simply because they
believed him to have died and there was no reason to question it such that it became a topic of interest. There is
however one remarkable incident which leaves little doubt as to where they stood on the matter of death of all
prophets including Jesus. That incident occurred after the death of the Holy Prophet saw. He was not yet buried and
the companions were in a highly emotional state, many refusing to believe his death even though they could see
his body lying in front of them. The following narrative is taken from Sahih Bukhari:
Abdullah bin Abbas narrates that when Abu Bakr arrived Umar was addressing the people. He said, “O‘ Umar sit
down.” Umar did not sit but people left him and turned thier attention towards Abu Bakr, who then said, “Those
amongst you who worshipped Muhammadsaw should know that Muhammadsaw has died. Those who worshipped Allah
should be satisfied that Allah is alive and is impervious to suffering death. Allah has said that Muhammad saw is but a
messenger. Verily all Messengers have passed away before him. If then he dies or is slain, will you turn back on
your heels? Those among you who turn back on their heels will not harm Allah a whit and Allah will reward those
In another narration it said that Umarra was in such an agitated state that with his sword drawn he promised to
strike down anyone who said that the Holy Prophetsaw had died. Abu Bakrra on learning of these disturbing
developments removed the covering from Holy Prophet's saw face, kissed his forehead, and said that surely Allah
would not subject him to two deaths. He understood that Holy Prophet saw was not going to return. He then
gathered everyone in the Masjid-al-Nabwi and recited 3:145 (the verse under discussion). Those who were in
doubt realized what had come to pass. Umar went weak in the knees and collapsed. It is said that it felt like this
verse was being revealed for the first time. With great wisdom Abu Bakr had brought the delicate situation under
control. This verse was sufficient to prove to all present that Muhammad saw had passed away like the earlier
prophets. If it was the general belief that even one among the earlier prophets was still alive surely Abu Bakr's
reasoning would have failed. If khalat did not mean death, Umar could not have been convinced and would have
protested and brought up the case of Jesus. On the contrary no one uttered a word of protest and all concluded on
the authority of this verse that Muhammadsaw had died like prophets before him.
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The Messiah, son of Mary, was only a Messenger; surely, Messengers like unto him had indeed passed away before
him. And his mother was a truthful woman. They both used to eat food. (5:76) more translations
Jesus and his mother used to eat food i.e. they don’t anymore.
In this verse taken from the chapter Al-Maidah both statements independently assert Jesus’ death.
Argument 1
The first part of this verse is a classic syllogistic construct. So before proceeding, a word or two about Syllogism
may be appropriate. It is a form of reasoning in which a conclusion is drawn from two given or assumed
propositions (premises): a common or middle term is present in the two premises but not in the conclusion, which
need not be expressed but is assumed deductible from the premises. For example if it is said: All swans are white;
Henry is a swan. Syllogism dictates that Henry is white. This is very much a reasoning primitive, like a, b, c of
logic.
In this verse that middle term is Rusool (messenger) connecting the two propositions: 1. The Messiah, son of Mary,
was only a messenger and 2. Messengers before Jesus have passed away. Given this, the conclusion is self-evident
and need not be explicitly stated in the verse itself: that Jesus has passed away as well.
It may be argued that with syllogism it is possible to reach an invalid conclusion despite individual propositions
being independantly true. As in: All trains are long; some buses are long; therefore some buses are trains. But the
question is why did Allah choose a well known tool of reasoning if the conclusion was to be invalid? Is it to mislead
the reader, one may ask? That is inconceivable. So it must be accepted that the conclusion is valid. Jesus is indeed
Argument 2
The above conclusion is further supported by what follows in the same verse. That Jesus and his mother used to
eat food. The reason why his mother stopped eating is, indisputably, her encounter with death. Since both mother
and the son have been joined together in a single statement. It can only be deduced that Jesus has stopped eating
for the same reason, which is his own encounter with death.
There is not much wiggle room in interpreting this verse another way, yet it may be argued that it is possible for
Jesus to have stopped eating but be still alive by some special decree of God. That avenue of escape is also
blocked by the Quran. Once Quran decides that Jesus dies there is no way for him to survive. The following lays to
rest the notion that Jesus is sitting hungry in the fourth heaven, but is somehow surviving:
And we did not give them (Messengers) bodies that ate no food, nor were they to live for ever. (21:9)
Let us assume that Jesus is still alive and is, one day, going to descend from the heavens. Envisage the day of his
return. After a fast of over two thousand years he would of course be looking forward to eating something. And
would perhaps request his hosts, the ulema, for food to break his fast. How surprised he will be when instead of
laying a sumptuous dinner in his honour, the ulema will present him with verse 76 from Al-Maidah. Jesus will be
told that according to the Holy Quran he used to eat food. And in absence of any mention of his eating food in the
future the ulema find themselves duty bound to deny him much deserved hospitality. Al-Maidah:76 stands in the
way of Jesus eating anything. No amount of protestations from Jesus will be allowed to prevail. On one hand
Ummah stands to lose the integrity of the Quran and on the other a starving man in need of food! Of course the
Ummah cannot lose the Quran. So Jesus would have to save the world on an empty stomach.
With little reflection it can become amply clear that the belief in a living Jesus as is in fact a grave insult to the
person of our Holy Master, Muhammadsaw. If there was someone who deserved to live and to return, it had to be
Muhammadsaw. How can it be that our Holy Master lies buried while a Bani-Israeli prophet lives in the heaven? It is
an abomination to consider that a prophet who received nothing by way of spiritual training from the Holy Prophet
would get to spiritually rejuvenate Holy Prophet’s ummah in the later days. Remember that Jesus is not a spiritual
pupil of the Holy Prophet. As far as Jesus is concerned he is not indebted to the Holy Prophet in any manner
whatsoever. On the other hand, if the scenario of Jesus’ return is true, Holy Prophet would find himself greatly
indebted to him. It would be Jesus who would save the ummah of the Holy Prophet from destruction. A generous
favor, indeed, extended from Jesus to the Holy Prophet, which the Holy Prophet will have no way of returning, even
partially. So Jesus's declartion in the New Testament that “I am the Alpha and the Omega, the first and the last”,
would prove correct in a much larger context than its original import, which was limited to certain people and was
confined to that period in time. Ultimately, it would be Jesus alone who would save the world. The fact that there
was Muhammadsaw somewhere between the first and second appearance of Jesus, would only be a footnote in
religious history. Jesus would indisputably emerge as the ultimate savior. There is no escaping this sad conclusion
for those who accept and await the literal reappearance of Jesus as part of their belief system. But, thankfully and
mercifully, this concept is nipped in the bud by the Holy Quran with its unequivocal declaration that Jesus has died.
Holy Prophetsaw said that Issa (Jesus) to come will be from within the Ummah. He used the words Imamokum
Minkum: that he will be “your imam from amongst you”. This hadith is sourced from Bukhari and Muslim and is
Abu Huraira narrates that the Holy Prophetsaw said that (O Muslims!) how would you feel when son of Mary will
descend amongst you and he will be your imam from amongst you.
This narration rules out the possibility that the ‘son of Mary’ who is to come is the old Jesus. The one to come and
lead the Muslims will be from amongst them, the people of Muhammad saw. Whereas Jesus was a Bani-Israeli from
the people of Moses. In the Holy Quran his charter is described as limited to a particular race: the Children of Israel
(see 3:50, 61:7). A prophet sent to the Children of Israel would be an outsider to the Muslims. Muslims being the
followers of the Universal Prophet Muhammadsaw come from all races of the world, not just the Children of Israel.
Jesus is simply not qualified to address the Muslims and a global audience. If he were to return in person, Muslims
on the authority of the Holy Quran, would be justified in refusing his leadership.
Also the word nazala, which means ‘to descend’, needs to be clarified. It happens to be one of the principal
stumbling blocks for those who approach this issue with pre-conceived notions. In Arabic, this expression is used to
signify high importance, usefulness or glory. The Holy Quran uses it in relation to the creation of clothing, iron and
cattle (see 7:27, 57:26 and 39:7). Each of which is described as having ‘descended’ and each has, without doubt,
played a critical role in the progress of human civilization. The same word is used in relation to the Holy Prophet saw
himself (see 65:11-12)! Of course no one understands it to mean that the Holy Prophet descended from the
heavens. Therefore ‘descending’ of the messiah only signifies his high status and the critical role he would play in
bringing about the rejuvenation of Islam. His advent would be a source of great blessing for the Muslims. He would
be born within the Ummah, and is metaphorically given the name Jesus son of Mary to indicate his remarkable
similarity with that prophet, even though he would be a completely different person.
The question arises as to why has he been called Jesus? Why not by some other name? To understand this one
needs to be attuned to the language of scriptures and prophets, which is always high in metaphors and analogies
especially when it comes to prophecies. Since the Holy Prophet Muhammad saw was a prophet like Moses therefore
the messiah who was to appear among his people has been given the same name as the messiah who came to the
people of Moses. That beautifully completes the analogy between Muhammad saw and Moses. Furthermore, in
naming him Jesus, a whole gamut of clues and signs is provided which would prove invaluable in his identification
when he comes. His time of coming, his circumstances, the state of the Muslims of his time, and a whole host of
In conclusion, that messiah, the saviour of the people of Muhammad saw, would be from amongst them. He would
entirely owe his spiritual excellence to the Holy Prophet and all his victories and achievements would in fact be
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disbelieve, and will place those who follow thee above those who deny thee, until the Day of Resurrection. Then to
Me shall be your return, and I will judge between you concerning that wherein you differ (3:56) more translations
This is an important verse in this debate, quoted by both sides of the argument. Tawaffi has already been
discussed in Proof 1. It clearly means Death. The other word of significance here is Rafa, which literally means 'to
raise'. Rafioka Illayya, means 'raise thee to Myself'. The beginning of this verse mention two acts of God, one in
which He shall cause Jesus to die (Mutawaffika), and the other where he shall raise Jesus to Himself (Rafioka
Illayya). Whatever may be the meaning of Rafioka Illayya, one thing is certain that it comes after Mutawaffika.
Could this mean that Jesus has been physically raised to the heaven? Remember that this verse only talks of Jesus
being raised towards God, which is quite contrary to being raised to the heaven. Let us explore a little bit as to
what could 'raising towards God' may mean. For one, it cannot mean a physical ascension, such that the body of
Jesus actually makes a movement in a certain direction. For Jesus to physically move in the direction of God, from
point A to point B, requires a physical existence of God. Not only that, for point B to be distinct from point A, it
requires that God be not present at point A, because only then does a move towards point B makes any sense. If
God is present at all points in the Universe then it is impossible for Jesus to physically move in His direction. At
The alternative and more meaningful reading is that ‘rafioka’ means elevation of spritual rank. Moreover, since
Jesus is alleged to have died on the cross, which according to the Old Testament is an accursed death (Deut 18:20;
21:22-23), Allah absolves him of that ignominy and adjudges his fate to have been exactly the opposite: a noble
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And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou
hast been the Watcher over them; and Thou art Witness over all things. (5:118) more translations
This dialogue takes place between God and Jesus on the Judgement Day when he is asked if he gave his followers
the belief of his own and his mother’s divinity. He responds in the negative and begs complete ignorance on what
Argument 1:
This verse talks of two different and distinct phases of Jesus’ existence, one in which he was among his people and
the other in which he was not among his people. The boundary between these two phases is defined by the word
Tawaffi. His absence from among his people is preceded by the state of Tawaffi. The question is whether Jesus is
present among his people or is he absent from his people? If he is not among his people then the state of Tawaffi
Argument 2:
According to this verse, Jesus is keen to point out that the Christian belief in his divinity was not in existence as
long as he was among his people, it only took root after Allah had caused Tawaffi to him. The doctrine of Jesus'
“Sonship” as a part of the Holy Trinity is a well established fact among Christians, so in light of the above verse it
The only reasonable conclusion that may be drawn from this verse is that Jesus has already gone through the state
of Tawaffi, and if Tawaffi means death then this verse is directly asserting his demise.
Meaning of Tawaffi
This word has been used twenty four times in the Holy Quran, in all cases it means one of two things: death or
sleep. Where the act is committed by God or the angels, and the object upon which this act is committed is a
human, Tawaffi simply means death, except when it is used in conjunction with the qualifier 'night', in which case it
means sleep. In all cases it applies to a person's soul and not to the body, and there is no exception to this in the
Here is a complete list of verses using this word: 2:235, 2:241; 3:194; 4:16, 4:98; 6:61, 6:62; 7:38, 7:127;
13:41; 10:47, 10:105; 12:102; 16:33, 16:71; 22:6; 32:12; 39:43; 40:68, 40:78; 47:28;
Holy Prophetsaw has used Tawaffi in exactly same context in relation to himself. This Hadith is taken from Buhkari
Ibne-Abbas narrates that the Holy Prophet said: “On the Day of Judgement I will see some people from among my
companions being taken to the Left. Upon seeing them I will say, ‘my companions! my companions!’. I will be told
that when I parted from them they turned back on their heels. At that point I will say the same thing what (Jesus
son of Mary) the righteous had said: that while I was among them I watched over them but once You caused me to
This hadith shows that the nature of Tawaffi of Jesus is the same as the nature of Tawaffi of the Holy Prophet. If
that was not the case, Holy Prophet would not have said I will say what Jesus had said …. It is noteworthy that the
Holy Prophet uses the same word and uses it in the exact same context.
Furthermore, Imam Bukhari quotes Ibn-e-Abbas saying Tawaffi means death. (Bukhari Kitab-ut-Tafseer under
Maidah verse 118). Note this statement from Ibn-e-Abbas is in relation to this particular verse and is taken from
one of the most trusted sources of Islam.
The commonly understood meaning of the word Tawaffi is death. The same word is used in Namaaz-e-Janaza
(funeral prayers), where it is said: Cause us to die (Tawaffi) in the state of submission.
Assas-ul-Balagha, Qamoos, Taj-ul-Uroos, Lisaan-ul-Arab, Sihah-e-Johri, Farhang-e-Asaphia all agree that Tawaffi
means death.
When God asks Jesus about certain Christian beliefs, he pleads ignorance and says that he has absolutely no idea
what happened after his death. Remember this conversation takes place on the Day of Judgment. Now, would this
be a truthful testimony if he had only a few years ago (40, as is alleged) made his second in-person appearance on
earth, taken a good stock of the situation, done what he could to put matters straight and even waged a holy war
against the Christians on account of their false beliefs? Surely in that circumstance his testimony would have been
entirely different. He would have defended himself saying that while it is quite true that after being supernaturally
raised to the heavens, and staying, supernaturally, again, alive for thousands of years, and his poor followers on
observing all this unique supernatural phenomena surrounding him getting misled into concluding that he was a
divine being, HOWEVER, once he landed on Earth he refuted the claims of his divinity, he worked to remove any
confusion about his status as a normal human (despite the many supernatural feats he had accomplished), and
had guided the Christians away from their false beliefs. He says none of this, all he has to say is I don't know!
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