‫ۡس ّٰل َّرۡحٰم َّر ۡی‬

‫ِب ِم ال ِہ ال ِن ال ِح ِِم‬
Muslims who believe in the Messiah,
Al Islam Hazrat Mirza Ghulam Ahmad of Qadian(as)

The Official Website of the Ahmadiyya Muslim Community

Library / Jesus - A Humble Prophet of God  Share

Jesus Christ died a natural death

by Azhar Ahmad Goraya, Missionary of the Ahmadiyya Muslim Community

We find that there are categorical verses that declare the death of Jesus(as) in the Qur’an. There are a few
verses that are susceptible to many other meanings that are sometimes presented to try and prove his
continued life, but not one of them is definitive.

The Ahadith which mention the coming of Isa ibn-e-Maryam in the latter days thus cannot be taken literally.
As Jesus(as) has died, he cannot return physically from the dead. The ahadith are metaphorical, and
indicate that a Mathil or Buruz (spiritual reflection) of Isa(as) will appear in the latter days. That is, a
different person who would bear the name of Jesus(as).

The Prophet Muhammad(sa) also indicated as much when he described the physical features of the future
Isa(as) as being different from the Isa ibn-e-Maryam from the past (Sahih Bukhari) and declared that the
future Isa(as) would be an ummati and an Imam from amongst the Muslims of the time (Sahih Bukhari).

The Promised Messiah(as) referencing the Holy Quran and Ahadith makes cogent arguments to prove
beyond doubt that Jesus died a natural death and that no one would ever descend from heaven. One from
the ummah of The Prophet(sa) would come as The Messiah and Mahdi.

The Qur’an declares that Hazrat Isa(as) has died in a various verses.

Use of the verb Tawaffa for Hazrat Isa(as)

The Arabic verb tawaffa means “to take the soul and leave the body”. The root of the verb is ‫ی‬ ‫( و ف‬wa-
fa-ya). Tawaffa is the verbal form ‫( َتَفُّع ُل‬tafa´ulu) of this root.

When the verb tawaffa is used in a sentence where Allah or his angels are the subject (‫)فاعل‬, a human

being is the object (‫ )مفعول‬and there is no mention of night, the meaning is always death. In other words,

that Allah takes the soul of the person permanently.

This construction always means to take the soul and leave the body, which is defined as death. The only
exception to this rule is where there is a clear mention of night or sleep, in which case the meaning is that
Allah takes the soul temporarily and then returns it. Sleep is also a sort of death, which is why it has been
linked with the verb tawaffa.

Allah has explained the use of this verb for these two occasions in the following verse of the Qur’an:

‫َا ُّم‬ ‫ُاۡخ‬ ‫َف ُک َّل َق َل ۡل َت‬ ‫َن‬ ‫َّل َت‬ ‫َا ّٰل َّف َاۡنُف ۡی‬
ؕ‫ل ُہ َیَت َو ی اۡل َس ِح َن َم ۡوِتَہ ا َو ا ِتۡی َلۡم ُمۡت ِفۡی َم اِم َہ اۚ ُی ۡمِس ا ِتۡی ٰض ی َع ۡی َہ ا ا َمۡو َو ُیۡرِس ُل اۡل ٰۤر ی ِاٰۤلی َج ٍل َس ًّم ی‬
‫َّک‬
‫ِاَّن ۡی ٰذ ِلَک َلٰا ٰی ٍت ِّلَقۡو َّیَت َف ُرۡوَن‬
‫ٍم‬ ‫ِف‬
[39:43] Allah takes away the souls (yatawaffa) of human beings at the time of their death; and during their
sleep of those also that are not yet dead. And then He retains those against which He has decreed death,
and sends back the others till an appointed term. In that surely are Signs for a people who reflect.

This definition is supported by classical and standard Arabic dictionaries:

‫ وأدركته الوفاة‬،‫وتوّفاه الله تعالى‬

(‫ وفی‬،‫ الزمخشری‬،‫)أساس البلاغ‬

And Allah did the tawaffa (of someone) means that death overcame him. (Asaasul Balagha, Zamakhshari,
under wafaya)

)‫ (ُرْوَحُه‬، ‫الِّص حاِح‬ ‫َوِفي‬ ‫ ِإ ذا (َقَبَض ) َنْفَسه؛‬: ‫ عَّز وجَّل‬، )‫ ِإ ذا ماَت (وَتوَّف اُه اللہ‬:‫وُتــوِّفَي فلاٌن‬

(‫ الزیدی‬،‫)تاج العروس من جواهر القاموس‬

That the tawaffa of someone was done (tuwuffiya fulanun) means that he died. And the meaning of “Allah
did his tawaffa” means that He took his soul (nafs) and in the As-Sihaah it is mentioned “[took his] spirit
(ruh)” (Taaj-ul-Uroos min Jawahir-il-Qamoos, Az-Zaidi)

Allah has used the word tawaffa where He is the subject (‫)فاعل‬, Isa(as) is the object (‫ )مفعول‬and there is no

mention of night in two places in the Holy Qur’an. In one place Allah promises to do the tawaffa of Hazrat
Isa(as), and in the other Hazrat Isa(as) mentions the fulfilment of this promise:

‫َّل َّت ُع َک َف َق َّل َکَف ۤۡو ٰل‬ ‫َت َک ُع َک َلَّی َط َک َّل َکَف‬ ‫ۡذ َق ّٰل ٰی‬
‫ِا اَل ال ُہ ِعۡیٰۤس ی ِاِّنۡی ُم َوِّفۡی َو َراِف ِا َو ُم ِّہ ُر ِم َن ا ِذ ۡیَن ُر ۡوا َو َج اِع ُل ا ِذ ۡیَن ا َب ۡو ۡو ا ِذ ۡیَن ُر ا ِا ی َیۡوِم‬
‫اۡلِقٰی َمِۃۚ ُثَّم ِاَلَّی َم ۡر ُع ُک ۡم َفَاۡح ُک ُم َبۡی َن ُک ۡم ِفۡیَما ُکۡن ُت ۡم ِفۡی ِہ َتۡخ َت ِلُفۡوَن‬
‫ِج‬
[3:56] When Allah said, ‘O Jesus, I will cause thee to die a natural death (mutawaffika) and will exalt thee to
Myself, and will clear thee from the charges of those who disbelieve, and will place those who follow thee
above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge
between you concerning that wherein you differ.

‫َم ا ُقۡلُت َلُہ ۡم ِاَّلا َم ۤاَاَم ۡرَت ۡی ٖۤہ َا اۡعُب ُد وا الّٰل َہ َر ۡی َو َرَّبُک ۡم ۚ َو ُکۡن ُت َعَلۡی ۡم َش ۡی ًد ا َّم ا ُدۡم ُت ِفۡی ۡم ۚ َفَلَّما َتَوَّفۡی َت ۡی ُکۡن َت َاۡنَت‬
‫ِن‬ ‫ِہ‬ ‫ِہ ِہ‬ ‫ِّب‬ ‫ِن ِب ِن‬
‫الَّرِقۡیَب َعَلۡی ۡم ؕ َو َاۡنَت َعٰلی ُک َش ۡیٍء َش ۡی ٌد‬
‫ِہ‬ ‫ِّل‬ ‫ِہ‬
[5:118] “I said nothing to them except that which Thou didst command me — ‘Worship Allah, my Lord and
your Lord.’ And I was a witness over them as long as I remained among them, but since Thou didst cause
me to die (tawaffaitani), Thou hast been the Watcher over them; and Thou art Witness over all things.

Therefore, Allah has stated that Hazrat Isa(as) has died, because in these two places there is no mention of
night, which would change the definition to sleep.

About both of these verses, we find primary Islamic sources attesting to the fact that the verb tawaffa
refers to death.

About (3:56), Imam Bukhari has recorded the interpretation of Hazrat Ibn-e-Abbas(ra) about the meaning of
the word mutawaffika. He writes:

‫ «ُمِميُتَك‬:]55 :‫ {ُمَتَوِّفيَك} [آل عمران‬:‫»َوَقاَل اْبُن َعَّب اٍس‬

(]103 :‫ َولَا َوِصيَلٍة َولَا َحاٍم } [المائدة‬،‫ َباُب {َما َجَعَل الَّل ُه ِمْن َبِحيَرٍة َولَا َساِئَبٍة‬،‫ کتاب تفسیر القرٓان‬،‫)صحیح البخاری‬

Ibn-e-Abbas stated: mutawaffika means “I will cause you to die”

(Sahih Al-Bukhari, the Book of Tafseer, Chapter: It was not Allah who instituted (superstitions like those of)
a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or
stallion-camels freed from work [Al-Maidah:103])

About (5:118), we find a clear hadith which shows that the Holy Prophet(sa) understood the word tawaffa in
reference to Hazrat Isa(as) as referring to death as well.

Referencing and consequently explaining the true meaning of (5:118), it is narrated:

،‫ َعِن اْبِن َعَّب اٍس َرِضَي الَّل ُه َعْنُهَما‬،‫ َسِمْعُت َسِعيَد ْبَن ُجَبْيٍر‬:‫ َقاَل‬،‫ َأ ْخَبَرَنا الُمِغيَرُة ْبُن الُّن ْعَماِن‬،‫ َحَّد َثَنا ُشْعَبُة‬،‫َحَّد َثَنا َأ ُبو الَوِليِد‬
:‫ ُثَّم َقاَل‬،»‫ ِإ َّن ُكْم َمْحُشوُروَن ِإ َلى الَّل ِه ُحَفاًة ُعَراًة ُغْر ًلا‬، ‫ «َيا َأ ُّي َها الَّن اُس‬:‫ َخَطَب َرُسوُل الَّل ِه َص َّلى اللُه َعَلْيِه َوَس َّل َم َفَقاَل‬:‫َقاَل‬
‫ ” َأ لَا ِإَو َّن َأ َّو َل ال لَخَاِئِق‬:‫ ُثَّم َقاَل‬،‫] ِإ َلى آِخِر الآَيِة‬104 :‫ َوْعًدا َعَلْيَنا ِإ َّن ا ُكَّنا َفاِعِليَن} [الأنبياء‬،‫{َك َما َبَدْأ َنا َأ َّو َل َخْلٍق ُنِعيُدُه‬
:‫ َفُيَقاُل‬،‫ َيا َرِّب ُأ َصْيَحاِبي‬:‫ َفَأ ُقوُل‬،‫ َأ لَا ِإَو َّن ُه ُي َجاُء ِبِرَجاٍل ِمْن ُأ َّم ِتي َفُيْؤَخُذ ِبِهْم َذاَت الِّشَماِل‬،‫ُيْكَسى َيْوَم الِقَياَمِة ِإ ْبَراِهيُم‬

‫ َف َّمَلا َتَوَّف ْيَتِني ُكْنَت َأ ْنَت‬،‫ {َوُكْنُت َعَلْيِهْم َشِهيًدا َما ُدْمُت ِفيِهْم‬:‫ َفَأ ُقوُل َك َما َقاَل الَعْبُد الَّص اِل ُح‬،‫ِإ َّن َك لَا َتْدِري َما َأ ْحَدُثوا َبْعَدَك‬
‫ ِإ َّن َهُؤلَاِء َلْم َيَزاُلوا ُمْر َتِّديَن َعَلى َأ ْعَقاِبِهْم ُمْنُذ َفاَرْقَتُهْم‬:‫] َفُيَقاُل‬117 :‫“ الَّر ِقيَب َعَلْيِهْم َوَأ ْنَت َعَلى ُكِّل َشْي ٍء َشِهيٌد} [المائدة‬

( ‫ َوَأ ْنَت‬،‫ َف َّمَلا َتَوَّف ْيَتِني ُكْنَت َأ ْنَت الَّر ِقيَب َعَلْيِهْم‬،‫ َباُب {َوُكْنُت َعَلْيِهْم َشِهيًدا َما ُدْمُت ِفيِهْم‬،‫ کتاب التفسیر‬،‫صحیح البخاری‬

۴۶۲۵ ‫ حدیث‬،]117 :‫)َعَلى ُكِّل َشْي ٍء َشِهيٌد} [المائدة‬

Narrated Ibn `Abbas:

Allah’s Messenger(sa) delivered a sermon and said, “O people! You will be gathered before Allah barefooted,
naked and not circumcised.” Then (quoting Qur’an) he said:– “As We began the first creation, We shall
repeat it. A promise We have undertaken: Truly we shall do it..” (21.104) The Prophet(sa) then said, “The first
of the human beings to be dressed on the Day of Resurrection, will be Abraham.

Lo! Some men from my followers will be brought and then (the angels) will drive them to the left side (Hell-
Fire). I will say. ‘O my Lord! (They are) my companions!’ Then a reply will come (from Almighty), ‘You do not
know what they did after you.’ I will say as the pious slave (the Prophet(sa) Jesus) said: And I was a witness
over them while I dwelt amongst them, but when caused me to die (tawaffaitani). You were the Watcher
over them and You are a Witness to all things.’ (5.117) Then it will be said, “These people have continued
to be apostates since you left them.”

(Sahih Al-Bukhari, the Book of Commentary, Chapter: And I was a witness over them as long as I remained
among them, but since Thou didst cause me to die (tawaffaitani), Thou hast been the Watcher over them;
and Thou art Witness over all things, Hadith #4625)

As is obvious, the prophet Muhammad(sa) was speaking about his death in this verse. The Prophet
Muhammad(sa) would see on the Day of Judgement some of his companions being thrown in the fire, and
would try and intercede before Allah and testify to their good actions and pious lives. Thereafter Allah
would state that they left the religion of Islam after your death. In fact, there were large numbers of
Bedouins that had accepted Islam outwardly that soon after joined the false prophet movements, such as
of Musailma Kazzab, that arose after the death of the prophet Muhammad(sa).

In response to this the Prophet Muhammad(sa) would state his innocence of their actions and offer the
In response to this, the Prophet Muhammad(sa) would state his innocence of their actions and offer the
explanation that such a thing did not happen in his presence, rather during his life he kept them on the
straight path, and after his death he could no longer be responsible for their actions in any way. This is the
same argument that Jesus(as) would give before Allah – that he was not responsible for the misguidance
of his people, as they went astray after his death (tawaffaitani).

Does tawaffa mean “to elevate” or “to take fully”?

The word tawaffa in the above two verses in reference to Hazrat Isa(as) is sometimes translated as “taken
fully” or “elevated”. These translations are theologically inspired and biased to account for a mistaken
belief that Isa(as) hasn’t died. They are not true to the Arabic language in general, and even more, starkly
against the idiom of the Qur’an.

The word “Tawaffa” in the context mentioned above has been used 24 times in the Holy Qur’an, and in
every instance it means death. Some instances are:
‫َّف‬ ‫َّل‬
‫َر َقۡد ٰا َتۡی َت ِنۡی ِم َن اۡلُمۡلِک َو َع ۡمَت ِنۡی ِم ۡن َتۡاِو ۡی اۡلَاَح اِد ۡیِث ۚ َفاِطَر الَّس ٰم ٰو ِت َو اۡلَاۡر ۟ َاۡنَت َو ی الُّد ۡنَی ا َو اۡلٰا ِخ َر ِۃ ۚ َتَو ِنۡی‬
‫ِلّٖی ِف‬ ‫ِض‬ ‫ِل‬ ‫ِّب‬
‫ُم ۡس ِلًما َّو َاۡل ۡق ۡی الّٰص ِل ۡیَن‬
‫ِح ِن ِب ِح‬
[12:102] ‘O my Lord, Thou hast bestowed power upon me and taught me the interpretation of dreams. O
Maker of the heavens and the earth, Thou art my Protector in this world and the Hereafter. Let death come
to me (tawaffani) in a state of submission to Thy will and join me to the righteous.’

‫َفَک ۡی َف ِاَذ ا َتَوَّفۡت ُہ ُم اۡلَمٰٓل َک ُۃ َیۡض ُبۡوَن ُوُج ۡوَہُہ ۡم َو َاۡدَباَرُہۡم‬

‫ِئ ِر‬
[47:28] But how will they fare when the angels will cause them to die (tawaffat hum), smiting their faces
and their backs?

‫ُقۡل َیَت َوّٰف ٮُک ۡم َّم َلُک اۡلَمۡوِت اَّل ۡی ُوِّکَل ُک ۡم ُثَّم ِاٰلی َر ُک ۡم ُتۡرَجُع ۡوَن‬
‫ِّب‬ ‫ِب‬ ‫ِذ‬
[32:12] Say, ‘The angel of death that has been put in charge of you will cause you to die (yatawaffaakum);
then to your Lord will you be brought back.’

Even clearer evidence is that this construction with the word tawaffa has been used 3 times for the Holy
Prophet(sa) himself in the Holy Qu’ran. In each place the meaning is always taken as death:

‫َو ِاَّم ا ُن َیَّن َک َبۡع َض اَّل ۡی َنِعُد ُہۡم َاۡو َنَت َوَّفَی َّن َک َف َلۡی َن ا َم ۡر ُع ُہ ۡم ُثَّم الّٰل ُہ َش ۡی ٌد َعٰلی َم ا َیۡفَع ُلۡوَن‬
‫ِہ‬ ‫ِج‬ ‫ِا‬ ‫ِذ‬ ‫ِر‬
[10:47] And if We show thee in thy lifetime the fulfilment of some of the things with which We have
threatened them, thou wilt know it; or if We cause thee to die before that (natawaffayannaka), then to Us is
their return, and thou wilt see the fulfilment in the next world; and Allah is Witness to all that they do.

‫َو ِاۡن َّم ا ُن َیَّن َک َبۡع َض اَّل ۡی َنِعُد ُہۡم َاۡو َنَت َوَّفَی َّن َک َف َّنَما َعَلۡی َک اۡلَب ٰل ُغ َو َعَلۡی َن ا اۡل َس اُب‬
‫ِح‬ ‫ِا‬ ‫ِذ‬ ‫ِر‬
[13:41] And whether We make thee see the fulfilment of some of the things with which We threaten them
or whether We make thee die (natawaffayannaka), it makes little difference, for on thee lies only the
delivery of the Message, and on Us the reckoning.

‫َفاۡص ۡر ِاَّن َوۡعَد الّٰل ِہ َح ٌّق ۚ َف َّم ا ُن َیَّن َک َبۡع َض اَّل ۡی َنِعُد ُہۡم َاۡو َنَت َوَّفَی َّن َک َف َلۡی َن ا ُیۡرَجُع ۡوَن‬
‫ِا‬ ‫ِذ‬ ‫ِا ِر‬ ‫ِب‬
[40:78] Then have patience. Surely, the promise of Allah is true. And whether We show thee part of what
We have promised them, or whether We cause thee to die (natawaffayannaka) before the fulfilment of Our
promise, to Us in any case will they be brought back.

Is it not unjust that when the word tawaffa appears for the Prophet Muhammad(sa), the translation that is
given is always the taking of the soul permanently (death), but when the same word is used for Jesus(as) in
the same context, the definition is falsely changed to “raised” or “elevated”?

The Promised Messiah(as) issued a challenge of one thousand rupees to anyone doubting the definition of
tawaffa as taking the soul and leaving the body to provide any evidence to the contrary from classical
Islamic and arab language sources:

 
 ‫ین‬ ‫فت ن‬ ‫ت خت غ‬
‫ت‬ ‫ت‬ ‫ٹ‬ ‫زن‬ ‫مس‬ ‫قت‬ ‫ض‬
‫بع علماء و کو اس با رپ س خ لو ےہ کہ ی ح ابن رمیم و ہںی ہوا بلکہ دہ ہی آسمان یک رطف ان ھایا گیا اور حیا جسما دینوی ےک سا ھ آسمان رپ‬
‫ےن ف ت ن ن‬ ‫ت‬ ‫ایک اورشو ی یک راہ ےس کہےت ہ کہ َت یِّف کالفظ جو رق آن کریم م حرض ت مس‬ ‫ن ت‬
‫ی ح یک سب آیا ےہ اس ےک مع و ا دی ا ہںی ےہ‬ ‫ںی‬ ‫َو‬ ‫ںی‬ ‫ب‬ ‫موجود ےہ اور ہاین ےب‬
‫ت فظ‬ ‫رق‬ ‫ف‬
‫رت‬ ‫ےن ن‬ ‫ت‬
‫روح ےک سا ھ جسم کو بھی ےل لینا۔مگر ا یےس مع کر ا ُان کا رسارس ا اء ےہ آن کریم کا عموًما الزتام ےک سا ھ اس ل ےک بارہ‬ ‫کہظ ق‬
‫ن یع‬
‫بلکہ پورا لی ا ےہ ی ہی‬
‫ج ق‬ ‫ثی‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ن‬ ‫ےن‬ ‫ت‬ ‫ف‬ ‫ض‬ ‫ف‬
‫مںی ہی محاورہ ےہ کہ وہ ل ب روح اور و ا د ی ےک مع وں رپ رہ یک جگہ اس کو اس عمال کر اےہ ۔یئیہی محاورہ مام حد وں اور میع ا وال رسول اہلل‬
‫ت‬ ‫ث ن‬ ‫ق ق‬ ‫ز‬ ‫ز‬ ‫ن‬ ‫ت‬
‫صیل اہلل علیہ وسقلم مںی پایا ج ان اےہ ۔ جب ےس د یا مںی رعب کا ج ری ہ آباد ہواےہ اور بان رعیب فج اری ہو ےہ کسی نول دیم یاجدید ےس ابت ہںی ہو ا کہ‬
‫ت ت‬ ‫ن‬ ‫ٹ‬ ‫ت‬ ‫ےئ‬ ‫فظ خ‬ ‫ت‬ ‫ض‬ ‫فظ‬
‫َتَویِّف کا ل بکھی ب ق جسم یک سبت اس عمال کیاگیاہوقبلکہ جہاں کہںی َتَویّف ےک ل کویئ دا عاٰیل کا عل ھرہا کر ا سان یک سب یئ اس عمال کیا گیا ےہ وہ رصف‬
‫ز‬ ‫ق‬ ‫ث‬ ‫ن‬ ‫خ‬ ‫ت غ‬ ‫ن‬ ‫ض‬ ‫ہن‬ ‫ن‬ ‫ض‬ ‫ےن‬ ‫ف‬
‫و ات د ی اور ب روح ےک مع ی رپ آیاےہ ب ئ جسم ےک مع وںیئمںیش خ ۔ کو ک اب ل ت یک اس ےک م الف ہںی ۔ کو م ل اور ول اہل باننظ کا اس‬
‫نرث‬ ‫ئ‬ ‫ق‬ ‫ش‬ ‫ص‬ ‫رق‬ ‫ن‬ ‫نگ ش‬ ‫ذ تح خ‬ ‫ن‬
‫غ رئ ہ رغ ض‬
‫اہلل ل عم ےس یاا عار و صا د و قم و‬ ‫ایک رہ ا مال م الف ےک جا ہؔںی ۔اگر کو فص آن کریم ےس یا کسی حدیث رسول‬ ‫ےک م ا ںی‬
‫ب زُج ض‬ ‫ن ت ت‬ ‫ذ‬ ‫ےن‬ ‫ت‬ ‫فظ خ‬ ‫ش‬ ‫ق‬
‫دیم وجدید رعب ےس ہی بثوت پی کرے کہ کسی جگہ َتَویِّف کا ل داق عاٰیل کا عل ہو یک حال ت مںی تجو وی الروح یک سب اس عمال کیقا گیا ہو وہ ب‬
‫ص‬ ‫رق‬ ‫ت‬ ‫سع‬ ‫م‬ ‫ن‬ ‫ض‬ ‫ن‬ ‫ن‬ ‫ف ت ےن‬
‫ےک کسی اور مع یئی رپ بھی اط الق پاگیا ےہ یع ی ب جسم ےک مع وں مںی بھی مل ہوا ےہ و مںی اہلل جَّل َشاٗہُنینیک سم کھا کر ا ین ار حی ح‬ ‫خ‬ ‫ش‬ ‫روح اور و ا د ی‬
‫رق‬ ‫ث‬ ‫ت‬ ‫ن‬‫ئ‬ ‫ق‬‫ن‬ ‫غ‬
‫م ل زہ‬ ‫ت‬ ‫خ‬ ‫رف‬ ‫ت‬ ‫م‬ ‫ن‬ ‫رش ع ک ت‬
‫ن‬ ‫ک‬
‫یےس ص و اپ ا و صہ ی کا و ر ےک ب ار روپیہ د دوں گا اور آ دہ اس یک ماال حدی دا اور آ دا کا‬ ‫ک‬ ‫ک‬‫ل‬ ‫ح‬ ‫ک‬ ‫ک‬ ‫ا‬ ‫کہ‬ ‫اہوں‬ ‫یر‬
‫ت‬ ‫ف‬
‫ص‬ ‫ز‬ ‫ن‬‫ین خ ز ئ‬ ‫رق‬
)۶۰۳ ‫ ا‬۶۰۲ ‫ حہ‬،‫ ا الہ اوھام‬،۳ ‫ جلد‬، ‫ا ارکرلوں گا۔ (روحا ا‬

Some contemporary scholars repeatedly insist that the Messiah ibn-e-Maryam has not died, rather he was
raised alive to heaven, and is present in heaven with his physical, worldly body and life. And with great
boldness and insolence they state that the word tawaffi that has come in reference to the messiah does
not mean death, rather it means “to take fully”. Meaning, that the body was taken along with the soul. But
to translate it in this way is clear fabrication. The Qur’an in its idiom has in every place used this word to
mean the taking of the soul and death. This same meaning is found in all ahadith and sayings of the Holy
Prophet(sa). Ever since the Arabian Peninsula was inhabited and the Arabic language began, it cannot be
shown through any ancient or modern text that the word tawaffi has been used for taking the body. Rather,
wherever the word tawaffa has been attributed as a verb to Allah in regards to a human being, it has only
ever meant causing death and taking of the soul and not in the sense of taking the body. There is no Arabic
dictionary that presents something contrary to this. There is no expression or saying attributed to the
experts of the language that is against this. Thus, there is not the slightest chance of a separate meaning.
If anyone presents proof from the Holy Qur’an, or any hadith of the Holy Prophet(sa), or poetry, odes or
ancient or modern arabic prose that in any place where the word tawaffi as a verb attributed to Allah is
used regarding an animate individual, means anything other than causing death and taking the soul, that is
to say that it also means the taking of the body, then I swear by Allah the Magnificent an oath according to
proper Islamic law that I will give such a person one thousand rupees in cash by selling some portion of
my property and will from hereon in admit his excellence in the sciences of hadith and the Holy Qur’an.
(Ruhani Khazain, vol. 3, Izala Auham, pgs. 602-603)

All Prophets Before the Prophet Muhammad(sa) have

Passed Away
Other than the categorical declaration found in the word tawaffa, the Holy Qur’an mentions in general that
all prophets before the Holy Prophet(sa) have passed away:

‫َو َم ا ُم َح َّمٌد ِاَّلا َرُس ۡوٌل ۚ َقۡد َخَلۡت ِم ۡن َقۡب ِلِہ الُّرُس ُل ؕ َاَف۠ا ۡن َّم اَت َاۡو ُقِتَل اۡنَقَلۡب ُت ۡم َعٰۤلی َاۡعَقا ُک ۡم ؕ َو َمۡن َّیۡنَقِلۡب َعٰلی َعِقَبۡی ِہ َفَلۡن‬
‫ِب‬ ‫ِئ‬ ‫ّٰش‬
‫َّیُض َّر الّٰل َہ َش ۡی ًئ اؕ َو َس َی ۡج ی الّٰل ُہ ال ِکِرۡیَن‬
‫ِز‬
[3:145] And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then
he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm
Allah at all. And Allah will certainly reward the grateful.

The argument given in this verse is that the prophet Muhammad(as) is truthful and that death whether
The argument given in this verse is that the prophet Muhammad is truthful, and that death, whether
natural or through martyrdom, would not nullify his truthfulness. In fact, all prophets before him have
passed away. As previous prophets all died, eventually the Prophet Muhammad(as) will also pass away.

This was the ijmaa (consensus) upon this verse of all the coompanions upon the death of the Holy
Prophet(as). They all agreed that this verse applied to all previous prophets, and not one of them was alive
if the Holy Prophet(as) had passed away. It is narrated:

‫ َعْن َعاِئَشَة ـ رضى الله‬،‫ َعْن ُعْر َوَة ْبِن الُّز َبْيِر‬،‫ َعْن ِهَشاِم ْبِن ُعْر َوَة‬،‫ َحَّد َثَنا ُس َلْيَماُن ْبُن ِبلَاٍل‬،‫َحَّد َثَنا ِإ ْس َماِعيُل ْبُن َعْبِد الَّل ِه‬

‫عنها ـ َزْوِج الَّن ِبِّي صلى الله عليه وسلم َأ َّن َرُسوَل الَّل ِه صلى الله عليه وسلم َماَت َوَأ ُبو َبْكٍر ِبالُّس ْنِح ـ َقاَل ِإ ْس َماِعيُل َيْعِني ِباْلَعاِلَيِة‬
‫‏ َقاَلْت َوَقاَل ُعَمُر َوالَّل ِه َما َكاَن َيَقُع ِفي َنْفِسي ِإ لَّا َذاَك‬.‫ـ َفَقاَم ُعَمُر َيُقوُل َوالَّل ِه َما َماَت َرُسوُل الَّل ِه صلى الله عليه وسل‏م‬

‫‏ َف اَجَء َأ ُبو َبْكٍر َفَكَشَف َعْن َرُسوِل الَّل ِه صلى الله عليه وسلم َفَقَّب َلُه َقاَل ِبَأ ِبي َأ ْنَت‬.‫ْبَعَث ُه الَّل ُه َفَلَيْقَطَعَّن َأ ْيِدَي ِرَجاٍل َوَأ ْرُجَلُهْم‏‬
‫َوَلَي َّن‬

‫‏ َف َّمَلا َتَكَّل َم‬.‫‏ ُثَّم َخَرَج َفَقاَل َأ ُّي َها اْل َحاِلُف َعَلى ِرْس ِلَك‏‬.‫ َواَّلِذي َنْفِسي ِبَيِدِه لَا ُيِذيُقَك الَّل ُه اْلَمْوَتَتْيِن َأ َبًد‏ا‬،‫َوُأ ِّمي ِطْبَت َحًّي ا َوَمِّيًتا‬

، ‫‏ َفَحِمَد الَّل َه َأ ُبو َبْكٍر َوَأ ْثَنى َعَلْيِه َوَقاَل َأ لَا َمْن َكاَن َيْعُبُد ُم َّمَح ًدا صلى الله عليه وسلم ِإَف َّن ُم َّمَح ًدا َقْد َماَت‬.‫َأ ُبو َبْكٍر َجَلَس ُعَم‏ُر‬
‫‏ َوَقاَل‏{‏ِإ َّن َك َمِّيٌت ِإَو َّن ُهْم َمِّيُتو ‏‬.‫َوَمْن َكاَن َيْعُبُد الَّل َه ِإَف َّن الَّل َه َحٌّى لَا َيُموُت‏‬
‫َن}‏ َوَقاَل‏{‏َوَما ُم َّمَح ٌد ِإ لَّا َرُسوٌل َقْد َخَلْت ِمْن َقْبِلِه‬
‫الُّر ُسُل َأ ِإَف ْن َماَت َأ ْو ُقِتَل اْنَقَلْبُتْم َعَلى َأ ْعَقاِبُكْم َوَمْن َيْنَقِلْب َعَلى َعِقَبْيِه َفَلْن َيُضَّر الَّل َه َشْيًئا َوَس َيْج ِزي الَّل ُه الَّش اِكِريَن‏}‏ َقاَل‬

‫َفَنَشَج الَّن اُس َيْبُكوَن ـ‬

(‫ باب َقْوِل الَّن ِبِّي صلى الله عليه وسلم‏”‏ َلْو ُكْنُت ُمَّت ِخًذا‬،‫ كتاب فضائل أصحاب النبى صلى الله عليه وسلم‬،‫صحیح البخاری‬

۳۶۶۸ ‫ حدیث‬،‫)َخِليلًا‏”‏ َقاَلُه َأ ُبو َسِعيٍد‬

Narrated ‘Aisha: (the wife of the Prophet) Allah’s Messenger(sa) died while Abu Bakr was at a place called
As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Messenger(sa) is not dead!” ‘Umar (later on)
said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will send him and he will
cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s
Messenger(sa), kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s
Messenger(sa)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make
you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke,
‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped
Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never
die.” Then he recited Allah’s Statement.:– “(O Muhammad) Verily you will die, and they also will die.”
(39.30) He also recited:–

“Muhammad is no more than an Apostle; and indeed the Apostles have passed away, before him, If he
dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least
Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.144)

The people wept loudly…

(Sahih Al-Bukhari, the Book about the Virtues of the Companions of the Prophet(sa), Chapter: the words of
the prophet(sa) – “If I were to take Khalil …”, Hadith #3668)

It seems that Hazrat Umar(ra) believed that either the Holy Prophet(sa) had fallen asleep, or that he had
been raised to heaven or some other location and that Allah would send him again as a prophet. Hazrat
Abu Bakr(ra) removed this misunderstanding by quoting (3:145), which categorically claimed that all
prophets had died before the prophet Muhammad(sa), and therefore his death was also something that
must occur as well.

If any of the previous prophet had in fact not died and had been raised to heaven or avoided death in
another way, then the argument would no longer be valid. Hazrat Umar(ra) would have stood up and stated
that this verse was not categorical, and would have presented the view that Jesus(as) had not yet died
rather was alive in heaven, therefore this verse could not be used to prove the death of the Prophet
Muhammad(sa).
But what actually happened is all of the companions upon hearing this verse accepted the death of the
Holy Prophet(sa), as the verse was categorical: all previous prophets had died and would not return, and the
same would occur with the Prophet Muhammad(sa). There was no exception to the rule.

All Beings Worshipped at the Time of the Prophet(sa)

were Dead
The Qur’an declares that all beings that were being worshipped during the time of the Holy Prophet(sa)
were in fact dead:

‫َو اَّل ۡیَن َیۡد ُعۡوَن ۡن ُدۡو الّٰل ِہ َلا َیۡخُلُقۡوَن َش ۡی ًئ ا َّو ُہۡم ُیۡخ َلُقۡوَن ۔ َاۡم َواٌت َغۡیُر َاۡح َی ٓاٍء ۚ َو َم ا َیۡش ُع ُرۡوَن ۙ َاَّیاَن ُیۡب َع ُث ۡوَن‬
‫ِم ِن‬ ‫ِذ‬
[16:21] And those on whom they call beside Allah create not anything, but they are themselves created.

[16:22] They are dead, not living; and they know not when they will be raised.

Hazrat Isa(as) was also worshipped at the time by Christians. These verses thus also declare that he has
died.

Unnaturally Long Life is Impossible

The Qur’an states that unnaturally long life is impossible:

‫َو َم ا َجَع ۡلَن ا ِلَب َش ۡن َقۡب ِلَک اۡلُخۡلَد ؕ َاَف۠ا ۡن َّت َفُہ ُم اۡلٰخ ِلُد ۡوَن‬
‫ِئ ِّم‬ ‫ٍر ِّم‬
[21:35] We granted not everlasting life to any human being before thee. If then thou shouldst die, shall they
live here for ever?

It states that whoever is granted a long life is reduced to his original state of weakness (i.e. like a baby),
losing his faculties and powers:

‫َو َمۡن ُّنَع ۡرُہ ُنَن ۡس ُہ ی اۡلَخۡل ؕ َاَفَلا َیۡع ِقُلۡوَن‬

‫ِّم ِّک ِف ِق‬
[36:69] And him whom We grant long life — We revert him to a weak condition of creation. Will they not
then understand?

Everyone is subject to the process of aging, which eventually results in old age and death:

‫ُہَو اَّلِذ ۡی َخَلَقُک ۡم ِّم ۡن ُتَرا ُثَّم ِم ۡن ُّنۡط َفٍۃ ُثَّم ِم ۡن َعَلَقٍۃ ُثَّم ُیۡخ ُج ُک ۡم ِطۡفًلا ُثَّم ِلَت ۡب ُلُغۤۡوا َاُش َّدُکۡم ُثَّم ِلَت ُک ۡوُنۡوا ُش ُیۡوًخ اۚ َو ِم ۡن ُک ۡم َّم ۡن‬
‫ِر‬ ‫ٍب‬
‫ُّیَت َوّٰفی ۡن َقۡبُل َو ِلَت ۡب ُلُغۤۡوا َاَج ًلا ُّم َس ًّم ی َّو َلَع َّلُک ۡم َتۡع ِقُلۡوَن‬
‫ِم‬
[40:68] He it is Who created you from dust, then from a sperm-drop, then from a clot; then He brings you
forth as a child; then He lets you grow that you may attain your full strength; then He lets you become old
— though some among you are caused to die before — and He lets you live that you may reach a term
appointed, and that you may learn wisdom.

Therefore, it is impossible to accept that Hazrat Isa(as) has been alive for over two thousand years in
heaven. If he was supposedly taken alive to heaven, he would have died there long ago.

Other than the Qur’an, there are various ahadith which either directly or indirectly speak about the death of
Jesus, as well as many eminent personalities throughout the history of Islam that have accepted the death
of Hazrat Isa(as), such as Hazrat Ibn-e-Abbas(as), Imam Malik, Imam Bukhari and Ibn-e-Hazam.

Supposed Life of Jesus in the Holy Qur’an

As opposed to the categorical verses above, there are a few ambiguous (Mutashaabih) verses of the Holy
Qur’an that are sometimes erroneously used to try and prove the life of Isa(as). The Qur’an tells us that the
ambiguous verses must be interpreted in light of the categorical ones:

‫ُقُل َز ٌغ َف َّت‬ ‫َفَاَّم َّل‬ ‫ُّم َک َّن ُاُّم ۡل ٰت ُاَخ ٰش‬ ‫َّل ۤۡی َاۡن َل َک ۡل ٰت ۡن‬
‫ُہَو ا ِذ َزَل َع ۡی ا ِک َب ِم ُہ ٰا ٰی ٌت ۡح ٰم ٌت ُہ ا ِک ِب َو ُر ُم َت ِب ٰہ ٌت ؕ ا ا ِذ ۡیَن ِفۡی ۡوِبِہ ۡم ۡی َی ِب ُع ۡوَن َم ا‬
 ‫ِب‬ ‫ِف ِب ِہ‬ ‫ِب‬ ‫ِب‬
‫َو َم َیۡع َلُم َتۡا ۡیَلۤٗہ َّل ّٰل ُہ َو ّٰر ُخ ۡوَن ۡل ۡل َیُقۡوُلۡوَن ٰا َم َّن ُکٌّل ۡن ۡن‬ ‫َغ َتۡا‬ ‫َتَش ۡن َغ ۡل َن‬
‫ا ِبٖہ ۙ ِّم ِع ِد‬ ‫ِو ِا ا ال ؔۘ ال ِس ِفی ا ِع ِم‬ ‫اَبَہ ِم ُہ اۡبِت ٓاَء ا ِفۡت ِۃ َو اۡبِت ٓاَء ِو ۡیِلٖہ ۚ ؃ ا‬
‫َب‬ ‫َر َن َو َم َیَّذ َّکُر َّلۤاُا ُل ۡلَاۡل‬
‫ِّب اۚ ا ِا و وا ا اِب‬
[3:8] He it is Who has sent down to thee the Book; in it there are verses that are decisive in meaning — they
are the basis of the Book — and there are others that are susceptible of different interpretations. But those
in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking
discord and seeking wrong interpretation of it. And none knows its right interpretation except Allah and
those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord.’ — And
none heed except those gifted with understanding. —

Meaning of the Rafa’ of Hazrat Isa(as)

There are two verses where Allah states that He did the Rafa’ (‫ )رفع‬of Isa(as), which is sometimes

erreneously translated as “physically lifted up”. In one place there is a promise of Allah that He will do the
rafa’ of Isa(as), and in the other there is mention of the promise fulfilled:

‫َیۡو‬ ‫ی‬‫ِاۡذ َقاَل الّٰل ُہ ٰی ِعۡیٰۤس ی ِا ۡی ُم َت َوِّفۡی َک َو َراِفُع َک ِاَلَّی َو ُم َط ُرَک َن اَّل ۡیَن َکَفُر ۡوا َو َج ا ُل اَّل ۡیَن اَّتَب ُع ۡوَک َفۡوَق اَّل ۡیَن َکَفُر ۤۡوا ِاٰل‬
‫ِم‬ ‫ِذ‬ ‫ِع ِذ‬ ‫ِّہ ِم ِذ‬ ‫ِّن‬
‫اۡلِقٰی َمِۃۚ ُثَّم ِاَلَّی َم ۡر ُع ُک ۡم َفَاۡح ُک ُم َبۡی َن ُک ۡم ِفۡیَما ُکۡن ُت ۡم ِفۡی ِہ َتۡخ َت ِلُفۡوَن‬
‫ِج‬
[3:56] When Allah said, ‘O Jesus, I will cause thee to die a natural death and will exalt thee (raafiu’ka) to
Myself, and will clear thee from the charges of those who disbelieve, and will place those who follow thee
above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge
between you concerning that wherein you differ.
‫َّن‬
‫َّو َقۡوِلِہ ۡم ِا ا َقَت ۡلَن ا اۡلَمِس ۡی َح ِع ۡی َس ی اۡبَن َمۡرَیَم َرُس ۡوَل الّٰل ِہۚ َو َم ا َقَت ُلۡوُہ َو َم ا َص َلُبۡوُہ َو ٰلِک ۡن ُش ِّب َہ َلُہ ۡم ؕ َو ِاَّن اَّلِذ ۡیَن اۡخ َت َلُفۡوا ِفۡی ِہ َلِفۡی‬
‫ًم‬ ‫ۡی‬ ‫َح‬ ‫ًز‬‫ۡی‬ ‫َش ۡن ُہ َم َلُہ ۡم ۡن ۡل َّل َب َع َّظ َو َم َقَت ُلۡوُہ َی ۡی ًۢن َبۡل َّرَفَعُہ ّٰل ُہ َلۡی َو َک َن ّٰل ُہ َع‬
 ‫ال ِا ِہ ؕ ا ال ِز ا ِک ا‬ ‫ِق ا۔‬ ‫ٍّک ِّم ؕ ا ِبٖہ ِم ِع ٍم ِا ا اِّت ا ال ِّن ۚ ا‬
[4:158] 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;

[4:159] On the contrary, Allah exalted him (rafaa’hu) to Himself. And Allah is Mighty, Wise.

The term rafa’ is generally translated as “taken up” or “raised”, but it is erroneous to believe that it is in
reference to his physical body. It is actually referring only to his soul, in which case the translation is “Allah
exalted him/elevated his soul to Himself”.

The Holy Qur’an declares that it is the righteous soul (kalima or nafs) that is raised to Allah:

‫َمۡن َکاَن ُی ۡیُد اۡلِعَّزَۃ َفِلّٰل ِہ اۡلِعَّزُۃ َج ۡی ًع اؕ ِاَلۡی ِہ َیۡص َع ُد اۡلَکِلُم الَّط ُب َو اۡلَعَمُل الَّص اِلُح َیۡرَفُعٗہ ؕ َو اَّلِذ ۡیَن َیۡمُکُرۡوَن الَّس ٰا ِت َلُہ ۡم‬
‫ِّی‬ ‫ِّی‬ ‫ِم‬ ‫ِر‬
‫َعَذ اٌب َش ۡیٌد ؕ َو َم ۡک ُر ُاوٰٓل َک ُہَو َیُبۡوُر‬
‫ِئ‬ ‫ِد‬
 [35:11] Whoso desires honour, then let him know that all honour belongs to Allah. Unto Him ascend pure
souls and righteous work does He exalt. And those who plot evils — for them is a severe punishment; and
the plotting of such will perish.

‫ٰۤی َاَّیُت َہ ا الَّن ۡفُس اۡلُمۡط َم َّن ُۃ ۔ اۡرِجِع ۤۡی ِاٰلی َرِّبِک َراِض َی ًۃ َّم ۡرِض َّی ًۃ ۔ َفاۡد ُخ ِلۡی ۡی ِع ٰب ِد ۡی ۔ َو اۡد ُخ ِلۡی َج َّن ِتۡی‬
‫ِف‬ ‫ِئ‬
 [89:28] And thou, O soul at peace!

[89:29] Return to thy Lord well pleased with Him and He well pleased with thee.

[89:30] So enter thou among My chosen servants,

[89:31] And enter thou My Garden.

As opposed to this, the Qur’an mentions that “the doors of heaven” will not be opened for wicked
individuals and they will instead be condemned to Hell:
‫ّٰت‬ ‫َّن‬ ‫ُت َّت‬ ‫َّذ‬ ‫َّل‬
ؕ ‫ٓا‬
 ‫ِاَّن اَّلِذ ۡیَن َکَّذ ُبۡوا ٰا ٰی ِتَن ا َو اۡس َت ۡک َبُرۡوا َعۡن َہ ا َلا ُتَفَّت ُح َلُہ ۡم َاۡبَواُب الَّس َمٓاِء َو َلا َیۡد ُخُلۡوَن اۡلَج َّن َۃ َح ّٰتی َیِلَج اۡلَجَمُل ۡی َس اۡلِخ َی اِط ؕ َو‬
‫ِف ِّم‬ ‫ِب‬
‫َکٰذ ِلَک َنۡج ی اۡلُمۡج ۡیَن ۔ َلُہ ۡم ۡن َج َہ َّن َم َہ اٌد َّو ۡن َفۡوِق ۡم َغَوا ؕ َو َکٰذ ِلَک َنۡج ی الّٰظ ِل ۡیَن‬
‫ِم‬ ‫ِز‬ ‫ِم ِم ِہ ٍش‬ ‫ِّم‬ ‫ِرِم‬ ‫ِز‬
[7:41] Those who reject Our Signs and turn away from them with disdain, the gates of
the spiritual firmament will not be opened for them, nor will they enter Heaven until a camel goes through
the eye of a needle. And thus do We requite the offenders.

[7:42] They shall have a bed of Hell, and over them coverings of the same. And thus do We requite the
unjust.

It would be erroneous to believe that Allah is speaking here of both the physical bodies and souls of the
disbelievers being denied entry to heaven. The verses are speaking about the condition of souls after
death, and not of physical bodies. That is, that the souls of the wicked go to Hell, not their physical bodies.

The Qur’an nowhere mentions physical bodies being raised alongside pure souls into heaven.

It is important to understand the context of (4:159) to realize it’s true meaning. The verse is speaking about
the Jews and their accusations against Jesus. They believed that he was killed on the cross and
consequently that his soul was condemned to Hell. Allah denies both accusations. One by stating that he
didn’t die on the cross, and two, that his soul did not go to hell. Rather, his soul was elevated to heaven
after death like the souls of all the righteous (89:28-31).

The verb rafa’ in the idiom of the Holy Qur’an when Allah is the subject (‫ )فاعل‬and man is the object (‫)مفعول‬

always refers to spiritual exaltation. It never means physically lifting someone. For example, the Holy
Qur’an states:

‫ٰۤی َاُّیَہ ا اَّلِذ ۡیَن ٰا َم ُنۤۡوا ِاَذ ا ِقۡی َل َلُک ۡم َتَفَّس ُح ۡوا ی اۡلَمٰج ِل َفاۡفَس ُح ۡوا َیۡفَس ِح الّٰل ُہ َلُک ۡم ۚ َو ِاَذ ا ِقۡی َل اۡنُش ُز ۡوا َفاۡنُش ُز ۡوا َیۡرَف الّٰل ُہ اَّلِذ ۡیَن‬
‫ِع‬ ‫ِس‬ ‫ِف‬
‫ٰا َم ُن ۡوا ۡن ُک ۡم ۙ َو اَّل ۡیَن ُاۡوُتوا اۡلِعۡلَم َدَرٰج ٍت ؕ َو الّٰل ُہ َما َتۡع َمُلۡوَن َخ ۡیٌر‬
‫ِب‬ ‫ِب‬ ‫ِذ‬ ‫ِم‬
[58:12] O ye who believe! when it is said to you, ‘Make room!’ in your assemblies, then do make room; Allah
will make ample room for you. And when it is said, ‘Rise up!’ then rise up; Allah will raise (yarfai) those who
believe from among you, and those to whom knowledge is given, to degrees of rank. And Allah is Well-
Aware of what you do.

In another place, Allah juxtaposes the word rafa’ with worldly desires and inclinations:

‫َو اۡتُل َعَلۡی ۡم َنَب َا اَّل ۤۡی ٰا َتۡی ٰن ُہ ٰا ٰی ِتَن ا َفاۡنَس َلَخ ِم ۡن َہ ا َفَاۡتَب َعُہ الَّش ۡی ٰط ُن َفَکاَن ِم َن اۡلٰغ ۡیَن ۔ َو َلۡو ۡئَن ا َلَرَفۡع ٰن ُہ َہ ا َو ٰل َّنۤٗہ َاۡخَلَد‬
‫ِب ِک‬ ‫ِش‬ ‫ِو‬ ‫ِذ‬ ‫ِہ‬
‫َل ۡلَاۡر َو َّتَب َع َہٰو ُہ َفَمَثُلٗہ َکَمَث ۡلَکۡل ۡن َتۡح ۡل َعَلۡی َیۡلَہ ۡث َاۡو َتۡتُرۡکُہ َیۡلَہ ۡث ٰذ َک َم َث ُل ۡلَقۡو َّل ۡیَن َکَّذ ُبۡو ٰا ٰی َن‬
ۚ‫ا ِب ِت ا‬ ‫ا ِم ا ِذ‬ ‫ؕ ِل‬ ‫ِہ‬ ‫ٮ ۚ َّک ِل ا ِب ۚ ِا ِم‬ ‫ِا ی ا ِض ا‬
‫َفاۡقُص اۡلَقَص َص َلَع َّلُہ ۡم َیَت َف ُرۡوَن‬
‫ِص‬
[7:176] And relate to them the story of him to whom We gave Our Signs, but he stepped away from them;
so Satan followed him up, and he became one of those who go astray.

[7:177] And if We had pleased, We could have exalted him (larafa’naahu) thereby ; but he inclined to the
earth and followed his evil inclination. His case therefore is like the case of a thirsty dog; if thou drive him
away, he hangs out his tongue; and if thou leave him, he hangs out his tongue. Such is the case of the
people who disbelieve in Our Signs. So give them the description that they may ponder.

Obviously, the comparison is only valid if rafa’ means spiritual exaltation. Physical elevation can in no way
be juxtaposed to worldly inclinations and desires.

Impossibility of Going Physically to Heaven

Moreover, the Qur’an mentions the impossibility of physically going to heaven. The disblievers demanded
this miracle from the Prophet Muhammad(sa), upon which he stated that “he was only a man”:
 ‫َو َقاُلۡوا َلۡن ُّنۡؤِم َن َلَک َح ّٰتی َتۡفُج َر َلَن ا ِم َن اۡلَاۡر َیۢۡن ُبۡوًع ا۔ َاۡو َتُک ۡوَن َلَک َج َّن ٌۃ ِّم ۡن َّنِخ ۡی َّو ِع َن َفُت َف َر اۡلَاۡنٰہ َر ِخ ٰل َلَہ ا َتۡف ۡیًر ا۔ َاۡو‬
‫ِج‬ ‫ٍل ٍب ِّج‬ ‫ِض‬
‫ُتۡس ِقَط الَّس َمٓاَء َکَما َزَعۡمَت َعَلۡی َن ا ِکَس ًف ا َاۡو َتۡا َی الّٰل ِہ َو اۡلَمٰٓل َک ِۃ َق ۡی ًلا۔ َاۡو َیُک ۡوَن َلَک َبۡی ٌت ِّم ۡن ُزۡخ ُر ٍف َاۡو َتۡرٰقی ی الَّس َمٓاِء ؕ َو َلۡن‬
‫ِف‬ ‫ِئ ِب‬ ‫ِت ِب‬
‫ُّنۡؤ َن ِلُر َک َح ّٰتی ُتَن َل َعَلۡی َن ا ِکٰت ًب ا َّنۡقَر ُؤٗہ ؕ ُقۡل ُس ۡبَح اَن َر ۡی َہۡل ُکۡن ُت َّلا َبَش ًر ا َّرُس ۡو اًل‬
‫ِا‬ ‫ِّب‬ ‫ِّز‬ ‫ِم ِقِّی‬
 [17:91] And they say, ‘We will never believe thee until thou cause a spring to gush forth for us from the
earth;

[17:92] ‘Or thou have a garden of datepalms and vines, and cause streams to gush forth in the midst
thereof in abundance;

[17:93] ‘Or thou cause the heaven to fall upon us in pieces, as thou hast claimed, or thou bring Allah and
the angels before us face to face;

[17:94] ‘Or thou have a house of gold or thou ascend up 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.’

Meaning, it is against the laws of Allah that a man, with both physical body and soul, ascend to heaven.

The Jews Must All Believe in Him Before His Death

Another ambigous verse that is presented to try to prove the life of Jesus(as) is where Allah states:

‫ُک َل َش‬ ‫ۡل‬ ‫َا ۡل ٰت َّل َنَّن َق‬

‫َو ِاۡن ِّم ۡن ۡہِل ا ِک ِب ِا ا َلُی ۡؤِم ِبٖہ ۡب َل َم ۡوِتٖہ ۚ َو َیۡوَم ا ِقٰی َمِۃ َی ۡوُن َع ۡی ِہ ۡم ِہ ۡی ًد ا‬
[4:160] And there is none among the People of the Book but will believe in it/him before his death; and on
the Day of Resurrection, it/him shall be a witness against them —

Some take the above verse to mean that all the Jews must believe in Hazrat Isa(as) before his death. They
deduce that because they haven’t yet all believed in him, he must still be alive.

This is erroneous for several reasons.

Firstly, the Qur’an declares categorically that the Jews will exist until the Day of Judgement with their
beliefs in tact:
‫ًّظ‬
‫َو ِم َن اَّلِذ ۡیَن َقاُلۤۡوا ِاَّنا َنٰص ٰۤر ی َاَخ ۡذ َنا ِم ۡی َث اَقُہ ۡم َفَن ُس ۡوا َح ا ِّم َّما ُذ ِّکُرۡوا ٖہ ۪ َفَاۡغَر ۡیَن ا َبۡی َن ُہ ُم اۡلَع َد اَوَۃ َو اۡلَب ۡغ َض ٓاَء ِاٰلی َیۡوِم اۡلِقٰی َمِۃؕ َو‬
‫ِب‬
‫َس ۡوَف ُیَن ُئ ُہ ُم الّٰل ُہ َما َکاُنۡوا َیۡص َن ُع ۡوَن‬
‫ِب‬ ‫ِّب‬
[5:15] And from those also who say, ‘We are Christians,’ We took a covenant, but they too have forgotten
a good part of that with which they were exhorted. So We have caused enmity and hatred among them till
the Day of Resurrection. And Allah will soon let them know what they have been doing.

‫َّن َک ۡی‬ ‫َط ٰت ۡن َک َش‬ ‫ُل ُن َق ُل‬ ‫ّٰل ۡغُل ٌۃ ُغَّل َا‬ ‫َق ۡل‬
‫َو اَلِت ا َی ُہ ۡوُد َیُد ال ِہ َم ۡوَل ؕ ۡت ۡیِد ۡیِہ ۡم َو ِع ۡوا ِبَما ا ۡواۘ َبۡل َیٰد ُہ َمۡبُس ۡو ِن ۙ ُی ِفُق ۡی َف َی ٓاُء ؕ َو َلَیِزۡیَد ِث ًر ا‬
‫ِّم ۡن ُہ ۡم َّم ۤاُاۡن َل ِاَلۡی َک ِم ۡن َّر َک ُطۡغ َی اًنا َّو ُکۡفًر اؕ َو َاۡلَقۡی َن ا َبۡی َن ُہ ُم اۡلَع َد اَوَۃ َو اۡلَب ۡغ َض ٓاَء ِاٰلی َیۡوِم اۡلِقٰی َمِۃؕ ُکَّلَمۤاَاۡوَقُد ۡوا َناًر ا ِّلۡلَحۡر‬
‫ِب‬ ‫ِّب‬ ‫ِز‬
‫َاۡط َفَاَہا الّٰل ُہۙ َو َیۡس َع ۡوَن ی اۡلَاۡر َفَس اًد اؕ َو الّٰل ُہ َلا ُیِح ُّب اۡلُمۡفِس ِد ۡیَن‬
‫ِف ِض‬
[5:65] And the Jews say, ‘The hand of Allah is tied up.’ Their own hands shall be tied up and they shall be
cursed for what they say. Nay, both His hands are wide open; He spends how He pleases. And what has
b td t th f th L d ill t l i f th i b lli d di b li f
 been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief.
And We have cast among them enmity and hatred till the Day of Resurrection. Whenever they kindle a fire
for war, Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who
create disorder.

Therefore, they can never all believe in Isa(as) with all of them becoming Muslims.

Secondly, to state that the verse means “all the Jews must believe in him” means that one must also
believe that no Jew died since the time of Isa(as) nor will die until his return. Or that they all be resurrected
at the time of his supposed arrival so that they all believe in him. This is obviously absurd.

Whether the verse is actually refering to belief in Isa(as), and belief in what sense, is disputed by the
classical commentators.

Some believe it is not referring to Hazrat Isa(as) at all, rather Allah or the Holy Prophet(sa). This is because
the pronoun in the verse ‫( به‬bihi) is not categorically pointing to Isa(as), rather can refer to other persons or

things as well.

Others believe that the term ‫( موته‬mautihi) “his death” refers not the death of Isa(as) but the death of the

Jews themselves. Meaning, each Jew will believe in Hazrat Isa(as) in the moment before his death when the
angels of Allah inform him of his truthfulness. This is affirmed by an alternative reading (commentary) in
which ‫( موته‬mautihi) “his death” has been explained as ‫( موتھم‬mautihim) “their death”.

In Tafseer Kashaaf under 4:160 Imam Zamakhshari states:

‫ (َوما ِمَّن ا ِإ َّل ا‬:‫ ونحوه‬.‫ وإن من أهل الكتاب أحد إلا ليؤمنّن به‬:‫َلُيْؤِمَنَّن ِبِه جملة قسمية واقعة صفة لموصوف محذوف تقديره‬
‫ وبأنه‬،‫ وما من اليهود والنصارى أحد إلا ليؤمنّن قبل موته بعيسى‬:‫(َو ْن ِمْنُكْم ِإ َّل ا واِرُدها) والمعنى‬
‫ ِإ‬، )‫َلُه َمقاٌم َمْعُلوٌم‬
‫ إذا عاين قبل أن تزهق روحه ۔۔۔‬:‫ يعنى‬،‫عبد الَّل ه ورسوله‬

‫ وإن منهم أحد إلا سيؤمنون به قبل موتهم۔۔۔‬:‫ بضم النون على معنى‬،‫ إلا ليؤمنّن به قبل موتهم‬:‫وتدل عليه قراءة أبّى‬

‫ إلى محمد صلى الَّل ه عليه وسلم‬:‫ وقيل‬.‫ (ِبِه) يرجع إلى الَّل ه تعالى‬:‫ الضمير في‬:‫وقيل‬.

(‫ زمخشری‬،‫)الكشاف عن حقائق غوامض التنز يل‬

‫( َلُي ْؤ ِم َن َّن ِب ِه‬layu’minanna bihi) is a statement of fact sentence, where the quality of the described object has
been omitted before it’s mention:

‫وإن من أهل الكتاب أحد إال ليؤمنّن به‬.

And there is not anyone (ahadun) from amongst the people of the book but will believe in him.

And there are similar examples found in the Qur’an, such as in:

‫َو ما ِم َّنا ِإ اَّل َلُه َم قاٌم َم ْع ُلوٌم‬

And there is none from amongst us but that he has a fixed station (37:165)

‫َو ِإْن ِم ْن ُكْم ِإ اَّل واِرُد ها‬

And there is none from amongst you all but that he will enter it (19:72).

And the meaning thus is: and there is none from amongst the Jews or the Christians except that they will
believe in him before his death, meaning believing in Isa(as). This is because he is a servant of Allah and
His messenger. Meaning, when they see (the angels) before their soul leave their bodies…

And the reading of Ubai bin Ka’ab supports this meaning, where it states:

‫إال ليؤمنّن به قبل موتهم‬

(illa layuminanna bihi qabla mautihim)

With a kasrah under the nun, with the meaning that there is noone from amongst them but he will believe in
 g g
Jesus(as) before their death…

And it is said that the pronoun in ‫( به‬bihi) (in him) refers to Allah, and it is also said that it refers to the
prophet Muhammad(sa). (Tafseer Al-Kashaaf, Zamakhshari)

A simple understanding of the verse can be deduced from the context. The previous verse states that
neither the Jews nor Christians are certain as to whether Isa(as) was killed. This is a miraculous claim,
seeing that it strikes at the root of both religions. The Qur’an then states that there is none but will believe
in this (i.e. that what the Qur’an has stated in this regard that they have no certain knowledge about his
death) before their death. So this miraculous claim was fulfilled during the life of the Holy Prophet(sa).
Despite this challenge, not one of them dared to raise their voice against it and accept the challenge by

stating that they certainly believed based on solid proof that Jesus had died on the cross. The entire
generation died without raising an objection to it, and thus a great intellectual miracle of the Qur’an was
demonstrated.

From a different angle, the verse could also be referring to the tribes of Israel, and not each individual Jew.
The translation would thus be, “And there is no tribe amongst the People of the Book but will believe in him
before his death”. This translation is also valid, and indicates that Jesus(as) certainly travelled and took his
message to all of the twelve tribes of Israel, and members from each tribe believed in him before his death.

Jesus(as) is a Sign of the Hour

Certain Muslims believe that the Holy Qur’an has stated that the physical return of Jesus(as) is a sign of the
latter days. Therefore, he cannot have died, rather he was raised and will return:

‫َو ِاَّنٗہ َلِعۡلٌم ِّللَّس اَعِۃ َفَلا َتۡمَتُرَّن َہ ا َو اَّت ُع ۡوِن ؕ ٰہ َذ ا ِص َراٌط ُّم ۡس َت ِقۡی ٌم‬
‫ِب ِب‬
[43:62] But verily, he/it is a sign of the Hour. So have no doubt about it, but follow me. This is the right path.

Within it’s context, the verse does not refer to the descent of Jesus as a sign of the latter days.

Firstly, the verse does not specifically mention Jesus by name, rather only a pronoun has been used in the
form of ‫( انه‬innahu), “certainly he/it”. Classical commentators, amongst other interpretations, have also

stated that the pronoun is referring not to Jesus, rather the Holy Qur’an. In Mu’alim At-Tanzeel Fi Tafseer-il-
Qur’an, also known as Tafseer-e-Baghwi, it is stated:

‫ َفلا َتْمَتُرَّن ِبها (معالم‬،‫ َوُيْخِبُرُكْم ِبَأ ْح َواِلَها َوَأ ْهَواِلَها‬.‫ ِإَو َّن ُه َيْعِني ِإَو َّن اْلُقْرآَن َلِعْلٌم ِللَّس اَعِة ُيْعِلُمُكْم ِقَياَمَها‬:‫َوَقاَل اْل َحَسُن َوَجَماَعٌة‬
)‫التنز يل في تفسير القرآن = تفسير البغوي‬

And Hassan along with a group of others have stated: “And surely it” refers to the Qur’an as a sign of the
Hour, because it teaches you it’s details. And informs you of it’s characteristics and happenings, so don’t
doubt it.

In the same Tafseer, the passage “follow me” has been explained as referring to the Prophet
Muhammad(as).

Where some commentators have claimed that it refers to the return of Jesus(as) in the latter days, on
closer inspection we find that the context and understanding that arises from the verse does not allow this
interpretation.

This is because the Qur’an is stating here that the sign that the resurrection is true is before the
disbelievers, therefore they should not doubt it (i.e. the reality of the Day of Judgement). If the sign was the
return of Jesus, how could the disbelievers be expected to believe in the resurrection if the sign had not yet
been shown? As opposed to this illogical stance, the Qur’an states that it is a definite sign of the
truthfulness of the Day of Judgement as it is granting life to the spiritual dead before the eyes of the
disbelievers. This is through a motif of water granting life to land deprived of life:

‫ۡل ًۃ َّم‬ ‫ُن‬ ‫َط‬ ‫َّس‬ ‫َاۡن ۡلَن‬

‫َو َز ا ِم َن ال َمٓاِء َم ٓاًء ُہ ۡوًر ا۔ ِّل ۡح ِی َۦ ِبٖہ َب َد ۡی ًت ا‬
[25:49] …and We send down pure water from the sky

[25:50] That We may thereby give life to a dead land

 [25:50] That We may thereby give life to a dead land…

‫َو َاۡح َیۡی َن ا َبۡلَد ًۃ َّم ۡی ًت اؕ َکٰذ ِلَک اۡلُخ ُرۡوُج‬ 

‫ِبٖہ‬
[50:12] and We quicken thereby a dead land. Even so shall be the Resurrection.

Moreover, the Holy Prophet(sa) has also been stated to have granted life to the spiritually dead, which is
why it would also be valid to assume that the verse is referring to him:

‫ٰۤی َاُّیَہ ا اَّلِذ ۡیَن ٰا َم ُن وا اۡس َت ۡیُبۡوا ِلّٰل ِہ َو ِللَّر ُس ۡو ِاَذ ا َدَعاُکۡم ِلَما ُیۡح ۡی ُک ۡم‬
‫ِی‬ ‫ِل‬ ‫ِج‬
[8:25] O ye who believe! respond to Allah, and the Messenger when he calls you that he may give you life…

If we accept that it is referring to Jesus(as) at all, it is only regarding his time amongst the Jews before his
death, and not about any future appearance. It is signaling the past, and not the future. If it categorically
referred to the future, the wording would have been

‫ِإَو َّن ُه َسَیُکْوُن َلِعْلٌم ِّللَّس اَعِة‬

Innahu sayakuunu la ilmul lis’saa’ati

In another verse, the Qur’an refers to his birth being a sign for a group of men:
‫َو َن ۡجَع َلۤٗہ ٰا َیًۃ َّن‬
‫ِّلل اِس‬ ‫ِل‬
[19:22] …so that We may make him a Sign unto men…

The “men” referred to here are the Sadducees, a Jewish sect who denied the resurrection. Several of their
prophets had received the glad tidings that the Messiah would be born of a virgin. This miraculous birth
would be a sign to them of his truthfulness and that as Allah could grant life to someone without the
agency of a male, in the same way He was able to grant life to the dead.

Looking at it from a different angle, the verse does not mention the latter days, nor the day of Judgement,
rather the word that has been used in Arabic is ‫( ساعة‬saa’a), which literally means time. Where in certain

places it can be understood as the Day of Judgement, it can also be understood as any time of
momentious change, such as a time of divine wordly punishment. Scholars have generally understood the
word saa’a in two broad terms: one is ‫الکبری‬ ‫( ساعة‬saa’at-ul-kubra) which literally means the greater time,
as referring to the Day of Judgement, and ‫الصغری‬ ‫( ساعة‬saa’at-us-sughra) which literally means the lesser
time, and refers to the death of a generation or the death of an individual. Evidently, the underlying meaning
is a momentous calamity or change.

This meaning is confirmed by the Qur’an and hadith, which declare that the time of the saa’a was brought
close during the time of the Prophet Muhammad(sa):

‫ِاۡقَتَرَبِت الَّس اَعُۃ َو اۡنَش َّق اۡلَقَمُر‬

[54:2] The Hour has drawn nigh, and the moon is rent asunder.

‫ «ُبِعْثُت َأ َنا َوالَّس اَعَة‬:‫ باب َقْوِل الَّن ِبِّي صلى الله عليه وسلم‬،‫کتاب الرقاق‬،‫ُبِعْثُت َأ َنا َوالَّس اَعَة َكَهاَتْيِن (صحیح البخاری‬
)۶۵۰۴ ‫ حدیث‬،»‫َكَهاَتْيِن‬

Narrated Anas: Allah’s Messenger(sa) said, “I have been sent and the Hour (is at hand) as these two
(fingers). (Sahih Al- Bukhari, The Book of Making the Heart Tender (Riqaq), Chapter: “I have been sent, and
the Hour as these two”, Hadith #6504)

It is a fact that after the appearance of the Holy Prophet(sa), the entire world saw a momentous change,
beginning with the Arabs. His opponents who opposed him witnessed many divine punishments, and
ultimately were destroyed. A new world order was brought in place, and in this way this massive upheaval
was a prelude and indeed evidence for the coming Day of Judgement, which would be similar in terms of
it’s wide-ranging implications and upheavals.

According to this translation, the verse would read, “And Jesus(as) is a sign of the coming worldly
punishment”.

The advent of Jesus(as) signaling a momentous upheaval for the Jews in terms of a coming worldly
punishment is also mentioned in another verse of the Holy Qur’an:

‫ِاۡن ُہَو ِاَّلا َعۡب ٌد َاۡنَعۡمَن ا َعَلۡی ِہ َو َجَع ۡلٰن ُہ َم َث ًلا ِّلَب ِنۤۡی ِاۡس َر ٓاِء ۡیَل‬

[43:60] He was only Our servant on whom We bestowed Our favour, and We made him an
example/similitude for the children of Israel.

After the advent of Jesus(as), the Jews were deprived of prophethood, as it was thereafter transferred to
the house of Ismael(as).

In 70 C.E, after a years long Jewish rebellion, the city of Jerusalem fell to the Romans. The Romans
showed no mercy: the city was plundered, and thousands slaughtered. The Second Temple was razed to
the ground, and many of those that were taken prisoner were enslaved and sent to toil in the mines of
Egypt, while others were dispersed to arenas throughout the Empire to be butchered for the amusement of
the public. The Temple’s sacred relics were taken to Rome where they were displayed in celebration of the
victory. After that day, the Jews lived in exile for over a thousand years and up until today have not been
able to reconstruct the temple mount.

This momentous upheaval and worldly punishment definitely served as an example or prelude for the Jews
to the coming upheaval on the Day of Judgement.

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