Sunday, January 4, 2009

EESA alaihisaalaam is alive

Assalamu alaikum brothers and sisters
One man from Qadiyanis interacted with me to prove that Eesa alaihissalaam is dead. Let me present the conversation before you.

His Statement:


Hazrat Eisa (peace be on him); that as soon as the Jews resolved to lay hold on him, God raised Hazrat EisaAS to Heaven, and in place of him, caught hold of one of his enemies and, making him in the same appearance as Hazrat EisaAS, had this enemy of JesusAS put on the Cross instead of JesusAS himself. They further believe that he is still in Heaven since his ascent, without undergoing any change, and this very Hazrat EisaAS will descend for the reformation of the Muslims, and to make Islam dominate over all other religions.

This concept of the some muslim is entirely against the Holy Quran, the Traditions of the Holy Prophet (peace and blessings of God be on him) and the consensus of the early scholars of Islam, as shall be explained in this series. Insha Allah.


In the last section of the Fifth Chapter of the Quran, on questioning from God, whether he taught Trinity to his people, Hazrat JesusAS' denial is mentioned in clear words. It is further stated by him that he is not even aware of their associating him with God. Then continuing his exoneration from the blame, he says:

"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, Thou hast been the Watcher over them, and Thou art Witness over all things." (5:118)
The corruption of the Christians has been categorically stated in the Holy Quran:
"Indeed they are disbelievers who say, `Surely Allah is none but the Messiah, son of Mary'." (5:73) "They are surely disbelievers who say', `Allah is the third of three; `there is no God but the One God." (5:74)
As God in the name of Hazrat JesusAS declares that Christians became corrupt after the death of Hazrat JesusAS, how can we think that Hazrat JesusAS is not dead but alive in heaven?

Imam Bukhari in his book, Sahih Bukhari--the most authentic book after the Book of God, has quoted the saying of Hazrat Ibn Abbasra under the commentary of Verse 5:118: "Qaala Ibno Abbasin Mutawaffeeka Mumeetoka", i.e., Hazrat Ibn Abbasra said, the meaning of Tawafee is death.

Imam Bukhari has named a Bab (Chapter)--Babo Tawaffiyo Rasool-ullahi Sallallaho Alaihi Wa Sallam, in which the Holy Prophet (peace and blessings of God be on him) has connoted the meaning of Hazrat Jesus'AS Tawaffee as that of his own Tawaffee. The Holy ProphetSAW said:

"On the day of Qiyamat some people of my Ummat would be taken towards Hell. Then I shall say, `O my Lord! these are my companions', Then it would be said! `thou don't know what they innovated after thee'. Then, I shall say as the righteous servant said: `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.'" (Bukhari Kitabul Tafseer, Vol. 3, p. 79, Vol. II, p. 159)
Again, we also read in the Holy Quran:
"O Jesus! indeed I will cause thee to die and exalt thee to Myself, and will clear thee of (the charges of) those who disbelieve, and will place those who follow thee above those who deny thee, until the Day of Resurrection." (3:56)
Hadhrat JesusAS was exalted (or raised) to God after his death like all other righteous servants of God. The words `exalt thee' or `raise thee' come after the words `cause to die'. We have no right to change the order of the Holy Quran. It is reported that the Holy ProphetSAW was asked, whether he would make the circuit of Safa first or that of the Marwa. He replied, Abdao Bima Bada-Allaho--I shall start with what Allah has started. Hence, we have to keep the order of the Quran. The meaning of Tawaffee has already been given.

Another verse of the Holy Quran runs thus:

"And Muhammad is only a Messenger. Verily, (all) Messengers have passed away before him. If then he die or be slain, will you turn your back on your heels?" (3:145)
In this verse of the Holy Quran the passing away of all the Messengers who came before the Holy ProphetSAW has been pronounced; and the passing away has been adjudged only in two ways--either by death or through assassination. Had there been any third way of passing away (like that of ascending to heaven) it should have been mentioned by God. As a matter of fact this verse (3:145) has been revealed specifically to declare the death of Hadhrat JesusAS, as the passing away of other Messengers had already been mentioned in 5:76 wherein Allah says:
"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."
It is an admitted fact that the ceasing of Mary's eating was due to her death, hence, on the same analogy, the ceasing of Hadhrat Jesus'AS eating too was due to his death, as both have been mentioned equally.

Regarding the above quoted verse (3:145), it should be noted that when the Holy ProphetSAW died, the companions became stupefied with grief. Hadhrat Umarra, of all persons, was so afflicted by grief that he unsheathed his sword and declared that whosoever said the Holy ProphetSAW was dead would lose his head. He began to say that the Holy ProphetSAW had disappeared temporarily from their midst, even as Hadhrat MosesAS had disappeared on a call from God. Hadhrat MosesAS returned to his people after forty days, so would the Holy ProphetSAW. None of the companions dared to resist and deny what he said. Imam Bukhari reports:

"Abdullah Bin Abbas narrated that Abu Bakr came out while Umar was conversing with the people. He said to Umar to sit but he refused to comply with. So, the people turned towards him (Abu Bakr) and left Umar. Then Abu Bakr said: Whoever amongst you worshipped Muhammad, let him know that Muhammad is dead, and whoever amongst you worshipped Allah, let him know that Allah is Living, there is no death for Him. Allah has said, `And Muhammad is only a Messenger. Verily, all Messengers have passed away before him...' The narrator says, by God, the people did not know that God had sent down this verse until Abu Bakr has recited it. So, the people in their entirety learnt it from him; then, whosoever amongst the people heard it recited it. Then Saeed Bin Musayyeb has told me, that Umar swearing by God said, did not know of this verse till he heard it from Abu Bakr, and consequently his legs could not support him, he staggered and fell down in an outburst of grief." (Bukhari Kitabun Nabiyye Ila Kisra Wa Qaisara, Musnad Imam Abu Hanifa, p. 188, Hamamul Islamiyya, p. 54, Bukhari, Vol. 2, Manaqib Abu Bakr)
Now, if the companions present on this occasion thought that Hadhrat JesusAS had been alive in Heaven for 600 years, they would have stood up and pointed out to Hadhrat Abu Bakrra, that it was wrong to say that all the earlier prophets had died. If Hadhrat JesusAS could remain alive, why not the Holy ProphetSAW? All the companions who heard this verse (3:145) and heard Hadhrat Abu Bakrra's argument based upon the verse, not only remained silent but began to rejoice over it and went about the town reciting it. This proves beyond doubt that the companions agreed with Hadhrat Abu Bakr'sAS interpretation of the verse that all prophets before the Holy ProphetSAW had died.

Another verse of the Holy Quran which proves the death of Hadhrat JesusAS is:

"We granted not abiding life to any human being before thee. If then thou shouldst die, shall they have abiding life?" (21:35)
God loves the Holy Prophet Muhammad (peace and blessings of God be on him) more than He loves anyone else. He was the purpose for all creation as Hadith says: "Had I not created thee I would have created neither heaven nor earth."

Hence, if any man deserved to remain alive and ascend to heaven, it was our Holy ProphetSAW. If he has died in the usual way, other prophets have died in the same way. We know too well that the deniers of the Holy ProphetSAW challenged him and asked him if he could perform the miracle of ascent to Heaven? They said:

"We will not believe except if you ascend to Heaven. And we will not believe in your ascent unless you bring to us from Heaven a Book which we may then read." (17:94)
In reply to this challenge, God did not empower the Holy ProphetSAW to show the miracle which the Holy Prophet'sSAW deniers asked him to show. Instead, God made the Prophet say: "Holy is my Lord! I am not but a man sent as Messenger." (17:94) Knowing this, how can we think the Holy ProphetSAW should rise to Heaven, but die in the normal way and be buried here in this earth, and Hadhrat JesusAS should go to Heaven and remain alive for these two thousand years?

"And those on whom they call beside Allah create not anything, but they are themselves created. They are dead, not living; and they know not when they will be raised." (16:21,22)
Hadhrat JesusAS is also among those to whom they call beside Allah (5:73), hence, he is dead.


  1. The Holy ProphetSAW said:
    "If Moses and Jesus had been alive, they would have had to believe in me and follow me." (Zurqani, Vol. VI, p. 54, Tibrani Kabeer, Alyawaqeet Wal Jawahir, Vol. II, p. 23)
  2. During his last illness, the Holy ProphetSAW said to his daughter Hadhrat Fatimara:
    "Once in every year, Gabriel recited the Quran to me. This year he recited twice. He also told me that every succeeding prophet has lived to half the age of his predecessor. He told me that Jesus, son of Mary, lived to 120 years. Therefore, I think, I may live to about 60 years." (Mawahib-ud-Duniya by Qastalani, Vol. I, p. 42, Kanzul Ummal Vol. 6, p. 160)


Imam Malik said Hazrat Jesus had died. (Majma Biharul Anwar, Vol. I, p. 286) The opinions of Imam Bukhari, Ibn Abbas, and the companions of the Holy Prophet have already been indicated.


ARGUMENT: Allah says in the Holy Quran: "...But they killed him (Jesus) not, nor crucified him, but so it was made to appear to them and those who differ therein are full of doubt, with no (certain) knowledge but only conjecture to follow, for a surely they killed him not; Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise." (4:158-159)

REFUTATION: It is absurd to think that one who is neither killed, nor put to death by putting on the Cross has necessarily ascended bodily to heaven. Do the some muslim believe that Hazrat MusaAS or the Holy Prophet Muhammad (peace and blessings of God be on him) are alive in heaven as they were neither killed nor put to death by crucifixion? Besides, the Arabic words Maa Salabooho do not deny the fact of Hadhrat Jesus'AS being nailed to the Cross but deny his having died on it as is clear from Arabic lexicon. They say Salaba Ash-Shaia, i.e., he burned the thing. Salabal Izama means, he extracted the marrow out of the bones. Salabal Lissa means, he crucified the thief, i.e., he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue, and exposure.

ARGUMENT: The words Wa Laakin Shubbiha Lahum in verse 4:158 means that the likeness of Hadhrat JesusAS was cast upon another person--Judas or somebody else who was then crucified in place of Hazrat Jesusas.

REFUTATION: The curious part of it is that there is not only one story that speaks of the casting of the likeness of Hadhrat JesusAS, there are several stories. But intelligent commentators like Abu Hayyaan have discarded all such stories. The word Shubbiha means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified". Clearly it was Hadhrat JesusAS whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. The context cannot be twisted as to make room for somebody else of whom no mention at all is made in the verse. To what then was Hadhrat JesusAS made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Hadhrat JesusAS who was made to resemble "one crucified". This interpretation is not only in perfect harmony with the context but is also clearly borne out by all relevant facts of history.

The second meaning of the expression Shubbiha Lahum is, that "the matter became confused to them." This interpretation is also clearly borne out by history, for, although the Jews asserted that they had put Hadhrat JesusAS to death by suspending him on the Cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Hadhrat JesusAS had actually died on the Cross is supported by the Bible and by all authentic historical facts.

ARGUMENT: The words in verse 4:159 Bal Rafa'ahollaho Ilaihi --"Nay Allah raised him up unto Himself" clearly shows that Allah lifted Hadhrat Jesus'AS body to heaven.

REFUTATION: As a matter of fact the referred Arabic words simply mean that Allah exalted him (Hadhrat JesusAS) to Himself. Here the exaltation is the exaltation of the soul of which the Jews were trying to deprive him by putting to death through crucifixion, but Allah frustrated them in their evil designs. The detail of their failure is given in Part One of this publication.

In the Holy Quran, the Traditions of the Holy ProphetSAW, the Commentaries and in the Arabic idioms, whenever the word Rafa'a is used by Allah for a human being, it always connotes exaltation of ranks and spiritual nearness, because no fixed abode can be, or has ever been, assigned to God as the Holy Quran declares: "And He is Allah, both in the heavens and in the earth." (6:4) "So withersoever you turn, there will be the face of Allah." (2:116) "And We are nearer to him than even his jugular vein." (50:17) Hence, Rafa'a Ilallah does not necessitate one's physical ascension to heaven, rather this Rafa'a--exaltation is achieved on this very earth.

As a matter of fact that word Rafa'a has never been used in the entire Holy Quran nor in the Traditions of the Holy ProphetSAW as a connotation of physical ascension to heaven as is clear from the following references:

  1. Wa Lau Shi'naa La Rafa'anaaho Bihaa Wa Laakinnahoo Akhlada Ilal Ardhi--"And if We had pleased, We would have exalted him thereby; but he inclined to the earth." (7:177) Here the commentators are unanimous in their interpretation of the exaltation of the ranks of the referred person. It is never meant to indicate the intention of physically raising up the referred person to heaven.
  2. Wa Rafa'anaaho Makaanan Aliyyaa--"And We exalted him (Hadhrat IdrisAS) to lofty station." (19:58) Likewise see: 24:37; 80:14-15; 56:35; 58:12.
  3. Idha Tawaza Al-Abdo Rafa'ahollaho Ilas Samaa Is-Saabiati--"When a person shows humility, Allah lifts him up to the seventh heaven." (Kanzul Ummaal Vol. 2, page 53) This Hadith clearly shows that even if the word Samaa (sky) had been used here instead of Allah, the verse could not have meant anything else but spiritual honor and exaltation. Will the non-Ahmadies believe that every act of humility literally lifts a person up to heaven in both body and spirit? Certainly, there can be no bigger folly than such an inference. Why then draw such inference in the case of JesusAS? Why should he be sent up to heaven alive? Was not this earth sufficient for him as the Quran declared: Alam Najalil Arza Kifaatan Ahya'an Wa Amwaatan--"Have We not made the earth sufficient for the living and the dead?" (77:26-27)
  4. All the Muslims are aware of the fact that there occurs the word Warfa'anee (and exalt me in ranks) in the prayer which the Holy ProphetSAW used to pray between two Sajdas (prostrations). (Kitab Ibn Maja) All the Muslims supplicate this prayer between two Sajdas in their Salat, but does any one ever think that he is supplicating for his physical ascension to heaven? Or, is there any doubt regarding the Holy ProphetSAW's Rafa'a (exaltation of ranks) despite his sojourn on this very earth?
  5. In the Commentary of the Holy Quran known as Tafseer Saafi under the verse Maa Muhammadun Illa Rasool Qad Khalat Min Qablihir Rusul (3:145) the demise of the Holy Prophet Muhammad (peace and blessings of God be on him) has been mentioned in he following words: Hatta Idha Da'a Allaho Nabiyyahoo Wa Rafa'a Hoo Ilaihi--"Until when Allah called His Prophet and exalted him to Himself." Now here are words Rafa'a Hoo Ilaihi used for the Holy ProphetSAW had never been interpreted as his corporal ascension to heaven. Is it not strange and outright blasphemy to interpret the word Rafa'a for the Holy ProphetSAW as exaltation of his ranks, and for JesusAS as his physical ascension to heaven?

ARGUMENT: Allah says in the Holy Quran: "And there is none of the people of the Book must believe in him before his death and on the Day of Judgement he will be a witness against them." (4:160) As Jews and Christians have not all believed in HadhratJesusAS, therefore, he must be alive with his physical body in heaven, and after descending from heaven in the last days he shall turn them into believers.

REFUTATION: Although the words of verse 4:160 do not show that Hadhrat JesusAS is now sitting in the sky in his physical body, yet the fantastic conclusion is drawn. But it is forgotten that if Hadhrat JesusAS be supported to be alive, even then all Jews and Christians cannot believe in Hadhrat JesusAS; because many generations of them are dead. How can they then believe? So it is clear that if they have all to believe in Hadhrat JesusAS, it must be supposed that along with him the Jews and Christians are also alive, which is obviously absurd. Besides, if the interpretation of the Non-Ahmadies is accepted for the sake of argument, then it establishes contradictions in the Holy Quran as is clear from the following references:

  1. "Nay, but Allah has sealed them because of their disbelief, so they believe no but little." (4:156)
  2. "So, We have caused enmity and hatred among them till the Day of Resurrection." (5:15)
  3. "When Allah said, O Jesus, I will cause thee to die...and will place those who follow thee above those who disbelieve, until the Day of Resurrection." (3:56)

These verses clearly show that all Jews shall not believe in Hadhrat JesusAS, hence, the interpretation of the Non-Ahmadies is entirely wrong. The correct translation of the verse 4:160 without twisting words so as to yield far-fetched meanings is: "And there is none among the People of the Book but will believe in it (the crucifixion of Jesus) before his death; and on the Day of Resurrection, he (Jesus) shall be a witness among them." What the Quranic verse lays down is that every Jew and Christian must according to their creeds, continue to believe in the death of Hadhrat JesusAS on the Cross. The Jew because he wants to show that according to Deuteronomy 21:23 the curse of God fell upon Hadhrat JesusAS, and the Christian because he wants to affirm the doctrine of Atonement as mentioned in Galatians 3:13. So both these peoples go on sticking to this absurd and unfounded belief (Jesus'AS death on the Cross) in the face of all reason and all established facts of history. The attempts to make the words La Yominanna Bihee Qabla Mautehee (will believe in it before his death) mean "will believe in him (Jesus) before his (Jesus) death" is simply ridiculous. The context spurns the idea, as does the second reading of the expression, viz., Mautihee (his death) reported by Ubayy in Ibn Jareer, Vol. 6, page 13.

ARGUMENT: Allah says in the Holy Quran: "And behold I did restrain the children of Israel from (violence to) thee when thou did show them the clear signs." (5:111) This verse clearly shows that the Jews could not even touch Hadhrat JesusAS. But if it is accepted that he was hanged on the Cross, his hands bled, and he was taken down from the Cross after suffering a lot of troubles, then this verse proves false.

REFUTATION: There is not a single word which connotes that Allah restrained the Jews from violence to Hadhrat JesusAS, hence, the Non-Ahmadi translator Allaama Yusuf Ali had no other choice but to put the words "violence to" in brackets. The verse does not mean that Jesus suffered no persecution at the hands of enemies. A similar expression has been used with regard to the early Muslims in the Quran: Yaa Ayyuhalladheena Aamanudh-Karoo Ni'Amatillahi Alaikum Idh Hamma Qaumun An Yabsotoo Ilaikum Aidiy-hum Fa Kaffa Aidiyahum Ankum (5:12)--"O ye who believe! remember Allah's favor upon you when a people intended to stretch out their hands against you, but He withheld their hands from you." But it is a well-known fact that they had to pass through grievous trials and tribulations. As a matter of fact the reference in the verse (5:111) is to the attempts of the Jews to kill Hadhrat JesusAS on the Cross, from which accursed death God delivered him. Similar protection was promised to the Holy ProphetSAW (in 5:68) but that did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life so as to render him unfit for his work.

ARGUMENT: The Holy Prophet Muhammad (peace and blessings of God be him) is reported to have said: Kaifa Antum Idha Nazala Feekum Ibno Maryama Wa Imaamokum Minkum --"How would it be with you when the son of Mary will descend among you and you will have a leader raised from among you." (Bukhari, Kitabul-Anbiya, Chapter Nazul Isa bin Maryam) The word Nazul, it is argued, signifies that Hadhrat JesusAS must come down physically from the high heavens, hence, he is physically alive in heaven. Besides, the Holy ProphetSAW said that the son of Mary will come, so it must be Hadhrat JesusAS himself who should come personally.

REFUTATION: In the first place, there is no word Minas-Samaa from heaven, mentioned in the Tradition. No doubt there are two points which need explanation: One Nazool and the other Ibn Maryam. It should be remembered that the word Nazala may mean "he descended" but it cannot by any stretch of meaning, signify "he descended physically from the heavens". There is not the slightest justification for this.

The same word is used about the coming of the Holy ProphetSAW. Says the Holy Quran: Qad Anzalallaho Ilaikum Dhikran Rasoolan Yatloo Alaikum Aayaatillahi--"Allah has indeed sent down to you a Reminder, a Messenger, who recites unto you the clear signs of Allah." (65:11-12) But No one can say that the Holy ProphetSAW came down from the heavens physically.

Then God says: Wa Anzalnal Hadeeda--"And We sent down iron" (57:26), and we know that it is not thrown down from the heavens. Likewise the word Nazool has been mentioned about cattle in 39:7; about raiment in 7:27. Even this word had been used for each and every thing in 15:22 where Allah says: Wa In Min Shai-in Illaa Indinna Khazaainohoo Wa Maa Nonazzilohoo Illaa Biqadarin Ma'aloom--"And there is not a thing but with Us are the treasures thereof and We send it not down except in known measure." Hence, it appears that all things in nature descend from God--are gifted by God--and yet they do not drop from Heaven. Their creation takes place in and on and through this very earth. Therefore, the word Nazool (descend), when used for the coming of the Messiah, can have no other meaning. It can only point to the importance, the blessedness and the spiritual significance of the Promised Messiah. It is not in the least intended to suggest that he would physically drop from Heaven to earth.

IBN MARYAM--Son of Mary:

As the promised Imam was to be the Messiah, therefore, the Holy ProphetSAW called him the son of Mary. The name of one is generally given to another when there is striking resemblance between the two. Abu Sufyan, after meeting Heraclius, said to his companions: Laqad Amara Amrubno Abee Kabshata Innahoo Yakhaafohoo Maliko Banee Asfara--"Of a certainty, the son of Abee Kabshah has succeeded, because even the king of Bani Asfar fears him". (Bukhari) Everyone knows that the Holy ProphetSAW was not the son of Abi Kabshah, but Abu Sufyan calls him as such because he believed in the Unity of God like the son of Abi Kabshah.

Metaphors abound in all languages. Is it not a fact that a person who excels in the virtue of charity, is metaphorically called Hatam of Tai? If the name Ibn Maryam is the name of a known individual, is not Hatam the name of a known individual? If by giving this name to another person, nobody is misled into thinking that this person is the original Hatam, need anybody think that when the Promised One is named Isa Ibn Maryam or JesusAS, son of Mary, it must mean the self-same Hadhrat JesusAS, son of Mary, who appeared almost 2000 years ago?

Hence, when it is narrated in the Traditions that Jesus son of Mary will come, it should not be taken literally but rather to be understood in the metaphorical sense as has been interpreted by a scholar of great repute and regenerator of his century, Mohyuddin Ibn Arabi, when he says: "His descent in latter ages will be with a different body." (Tafsir Araisul Bayan, Vol. I, P. 262) So the inference of some muslim from the above quoted tradition of Bukhari to prove the physical life of Jesus in heaven is altogether repugnant to the teachings of the Quran, the common metaphors, and to the high spiritual status of the Holy Prophet (peace and blessings of God be him.

Jesus : Alive or Dead? – An exposition from Al-Qur'an

In the Name of Allah, Most Gracious, Ever Merciful

"And peace on me on the day I was born, and on the day I die, and on the day that I shall be raised up to life (again). Such is Jesus, the son of Mary; (this is) the saying of truth about which they dispute." (Quran 19:33-34)

Before coming to the subject under discussion there is an important principle which needs to be discussed.


The Qur'an is not like an ordinary book whose chapters are bifurcated according to subject at one place, rather the Quran has its topics scattered within its Sura's (Chapters) at many places. So if one needs to understand a topic then he has to look into all the locations within the Qur'an where that subject occurs and compile all the verses related to it. If we do this excersize, then we observe that all the verses about one particular subject explain and clarify each other. And once we organize those verses according to subject, we see what it really is that the Qur'an is saying about that topic. This manner of Qur'anic study is not my own invention but already presented in the Qur'an. The following verses identify this aspect:

"And thus do We REPEAT the Ayat and that they may say: You have read; and that We may make it clear to a people who know." (6:105)

"And certainly We have REPEATED for men in this Quran every kind of similitude, but most men do not consent to aught but denying." (17:89)

It is by repeating the Ayat at different places within the Quran that Allah discusses different subjects, and by gathering and analyzing those Ayat, we get the explanation <Tafseel> of the Book of Allah, as said in the following verse:

"And this Quran is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a clear explanation of the book, there is no doubt in it, from the Lord of the worlds." (10:37)

The above verse informs us that the Quran is itself <Tafseel al Kitab>, i.e. "A detailed explanation of the Book". Whatever may be the subject under discussion, the Quran elucidates it by it self. What is not clear in one verse is clarified through some other passage of the Qur'an itself. So it is by this method that research should be conducted on the Qur'an, and it is by this method that this topic will be presented to you.


It is popular among many that Jesus was not crucified but 'taken up into heaven alive' and will be coming back (in his own person) before the Day of Judgement. Almost all over the World, many people have this belief as an article of faith. Where does this belief originate from? In very clear terms it is to be found in the Bible. Here are some references:


"So then, after the Lord had spoken unto them, he was RECEIVED UP INTO HEAVEN,AND SAT ON THE RIGHT HAND OF GOD." - MARK 16:19

"And it came to pass, while he blessed them, he was parted from them, AND CARRIED UPINTO HEAVEN." - LUKE 24:51

The above verses from the Christian Bible leave no ambiguity in demonstrating that the Acsension of Jesus is Christian idea. Further more the Jews also have the concept of 'bodily acsension into heaven regarding "Elijah", as stated in the Jewish scriptures:

"And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; AND ELIJAH WENT UP BY A WHIRLWIND INTO HEAVEN." - KINGS 2:11

"And Enoch walked with God; and he was not; FOR GOD TOOK HIM." - GENESIS 5:24

Apart from these many other faiths also have the concept of a coming 'Saviour' and Ascensions in body. As we have seen that this faith is that of the Jews and the Christians, now let us proceed to see as to what does Al-Qur'an say about this matter. It should be kept in mind that to be a Muslim one has to believe in and agree with what the Qur'an is saying. Even the slightest disagreement with the Qur'an invalidates the claim to be a Muslim. (See 41:26)


When Jesus (p) propagated the message of Allah, and invited people to obey the laws of Allah alone, the Religious leaders and Priests felt threatened, as in a Social order where subservience and obedience is only for Allah's Laws, there is no room left for the Clergy and they in turn showed severe opposition to the mission of Jesus:

"But when Isa perceived UNBELIEF on their part, he said Who will be my helpers in Allah's way? The disciples said: We are helpers (in the way) of Allah: We believe in Allah and bear witness that we are submitting ones ." (3:52)

Now the unbelievers in Jesus' message plotted to stop the message of Allah from gaining ground, so they plotted against the person of Jesus.

"And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah." (3:54)

But Jesus himself stated that the unbelievers would not be able to kill him but instead his death would be in peace:

"And PEACE IS ON ME on the day I was born, and on the DAY THAT I DIE, and on the day I shall be raised up to life (again)." (19:33)

Allah himself assured Jesus that the unbelievers will not kill him, instead it is Allah who will complete his period of life and cause him to die, as said in the following verse:

"Lo ! God said: `O Jesus! Verily I shall cause thee to die, and shall exalt thee unto me, and cleanse thee of those who are bent on denying the truth;and I shall place those who follow thee above those who are bent on denying the truth, unto the day of resurrection. In the end unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ." (3:55) Muhammed Asad's translation.

The expression in arabic <MUTE VA FEEKA> comes from the root word <VAFFA> which carries the meaning of 'Completing something or some task to such an extent that nothing else is left out'. In the same manner <Vafaat> means 'Death', as in Death the life term of a person is fully completed. Following are some references from Standard Arabic dictionaries which tell us about the meaning of the word <VAFFAT>.

'VAFFAT' = "Death", "Decease" (An advanced Learners Arabic-English Dictionary by H. Anthony Salmone pp1222)

'VAFFAT' = "Death", "Demise", "Decease" (Al Mawrid Arabic-English Dictionary pp 1240)

'TUVAFA' = "To take the life of anyone" (A Dictionary & Glossary of the Koran by J. Penrice pp 161)

'TUUFFA' = "To die", "Expire", "Pass away", "Give up the ghost", "Breath ones last", "Part ones life" (Al Mawrid Arabic-English Dictionary pp 391)

In English to Arabic dictionaries ie reverse the meaning of 'vaffat' is again confirmed;

"DEATH" = 'vaffat' (Al Manar English-Arabic Dictionary pp 157)

"DEATH" = 'vaffat' (Al Asri English-Arabic Dictionary pp 193)

"DEMISE" = 'vaffat' (Al Mawrid English-Arabic Dictionary pp 259)

"DEATH" = 'vaffat' (Al Mawrid Eng Arabic Dictionary pp 251)

And much more.

However apart from General Arabic works of Reference, this word has also been used in the sense which conveys the meaning of death or demise or completion of one's life term in the Qur'an it self. Where ever the word "TUVAFA" or "MUTE VA FEEKA" is used in Al-Quran where Allah or His Angle is one who is doing TAVAFA and human beings are one whose TAVAFA is being done it always means the "seperation of soul from the body. although, it may be partial and temporary (i.e. at the time of sleep) or it may be complete and permanent (i.e. at the time of death)" as Allah says:

It is Allah that takes the souls (of men) at death: and those that die not (He takes) during their sleep: those on whom He has passed the decree of death He keeps back (from returning to life) but the rest He sends (to their bodies) for a term appointed. Verily in this are Signs for those who reflect. Sura Az-Zumar verse 42. (Translation by A. Yousaf Ali).

Here Allah clearly says that there are only two ways in which He does the "Tuvafa" of human being but regret for those who attributes a third type of "Tavafa" (i.e. bodily ascension) to Allah (In the case of Jesus / Essa only) without fear of Allah.

The following verses are very clear in ascertaining the meaning of "Vaffa", "Tuvafa", "Mutavafa" etc in the Qur'an itself.

Verses of Holy Quran where Allah (or His angle) does "Tuvafa" and human being is one whose "Tuvafa" is done means seperation of soul from body (i.e. death):

"Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and MAKE US DIE with the righteous." (3:193)

"And you do not take revenge on us except because we have believed in the communications of our Lord when they came to us! Our Lord: Pour out upon us patience and CAUSE US TO DIE in submission." (7:126)

"My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; MAKE ME DIE A MUSLIM and join me with the good." (12:101)

"But how will it be when the angels CAUSE THEM TO DIE smiting their backs." (47:27)

"And Allah has created you, then He CAUSES YOU TO DIE , and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; surely Allah is Knowing, Powerful." (16:70)

"O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is CAUSED TO DIE , and of you is he who is brought back to the worst part of life.." (22:5)

"Say: The angel of death who is given charge of you shall CAUSE YOU TO DIE , then to your Lord you shall be brought back." (32:11)

The above verses are very distinct and clear in informing us the meaning of 'Yutavafa'. Now let us again see the verse which discusses about Allah's 'Vaffat' to Jesus (p).

Lo ! God said: `O Jesus! Verily I shall cause thee to die, and shall exalt thee unto me, and cleanse thee of those who are bent on denying the truth; and I shall place those who follow thee above those who are bent on denying the truth, unto the day of resurrection. In the end unto Me you all must return, and I shall judge between you with regard to alon which you were wont to differ. (3:55) Muhammed Asad's translation.

In above Allah clearly informs that He will complete Jesus' life on earth, and this is confirmed again, namely that Jesus had to die a natural death, when we are reminded through Jesus himself stating on the Last Day:

"I did not say to them aught save what Thou didst enjoin me with: That serve Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when Thou didst CAUSE ME TO DIE , Thou wert the watcher over them, and Thou art witness of all things" (5:117 M. H. Shakir)

In above verse Jesus' statement that :

"..when Thou didst cause me to die.. "

Is confirming what Allah had earlier said to him in 3:55:

"..Verily I shall cause thee to die... "

In other words Jesus was neither crucified nor taken up into heaven but Allah caused him to die a natural death, i.e. fully completed his life span. Then in the above mentioned verse Jesus is saying:

"..and I was a witness of them AS LONG AS I WAS AMONG THEM.. .."

And further he says;

"...but when Thou didst cause me to die, Thou wert the watcher over them.. ."

Here Jesus clearly mentions two periods, one in which he dwelt among his people, and the other in which Allah caused him to die. There is no other period mentioned here which informs of a stage of being taken up and stationed in heaven temporarily. Furthermore in 19:31 he says:

"And He hath made me blessed wheresoever I be and hath enjoined on me Prayer (Salat) and Charity (Zakat)as long as I live." (19:31)

In above verse the words ".. as long as I live.." bear some importance. Jesus is to establish Salat and give Zakat AS LONG AS HE LIVES. Now if we accept that Jesus is taken up into heaven alive, then how is he performing these activities up there? He mentions that Allah has enjoined Salat and Zakat on him AS LONG AS HE LIVES . Now some one can say that in heaven he may be performing Salat. But what about Zakat? Are there any Orphans and Unfortunate persons in heaven as well to whom Jesus is paying Zakat? Does God have any poor people in heaven too? Giving Zakat in heaven would say that in heaven there are poor people! Does this make any sense?!

The above verse is very clear in informing that as long as Jesus lived on this earth, he performed these activities, i.e. Salat and Zakat, and Allah caused him to die a natural death. Now we come to the other issue which creates confusion for people, that is, Jesus being raised unto God.


The opponents of Jesus (p) wanted to depict that Jesus was false in his position as a Messenger of God, and wanted to have him crucified. Crucifixion would mean that Jesus was a (Allah forbid us) cursed person and his death was a cursed death. As crucifixion is mentioned in Jewish law (Old testament) as a punishment for blasphemy, and the crucified person is considered cursed and degraded in God's law (According to the Jews). Their Book says:

"His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for inheritence." - DEUTERONOMY 21:23

In the New Testament it is also said that Jesus (p) died an accursed death (Astaghfirullah) :

"Christ hath redeemed us, from the CURSE of the law, being made a CURSE for us: for it is written, CURSED IS EVERYONE THAT HANGETH ON A TREE." - GALATIANS 3:13

It is evident from above that the unbelievers want to show the world that Jesus being hanged on the cross died a cursed death, and this boast of theirs is also mentioned in the Qur'an;

"That they said (in boast) We killed Christ Jesus the son of Mary the Apostle of God.." (4:157)

But Allah confirmed in the Qur'an that Jesus did not live a cursed life nor died a cursed death but on the contrary he enjoys an exalted and honourable status from Allah. This is what is said in 3:55, that: "..O Jesus! Verily I shall cause thee to die, and shall EXALT thee unto me.."

The word in above Ayah is <rafi uka> which means elevate you or exalt you. The word <raf'aa> literally means 'to raise or elevate', but in the Qur'an it has been used in many verses to convey the meaning of 'Raising one's ranks or status in the sight of Allah', and not physical raising up. Some verses are produced here to show that the meaning of <Raf'aa> is to raise in ranks and exalt someone:

"It is He Who hath made you (His) agents inheritors of the earth: He hath RAISED you in ranks some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving Most Merciful." (6:165)

"And RAISED high the esteem (in which) thou (art held)?" (94:4)

Above verse mentioned of raising with degrees or <zikr>. But in following verses only raising alone is used to convey the meaning of elevation of ranks and exaltation.

Also mention in the Book the case of Idris:

"He was a man of truth (and sincerity) (and) a prophet:" 19:57

"And We RAISED HIM to a lofty station." (19:56)

In above Nabi Idris (p) is being 'raised' to a <makan an alaiya> i.e. a lofty station. This is not that Allah placed him up on a high mountain or sky scraper, but that his rank and status near Allah is exalted and he is elevated in that aspect. Finally the following verse clearly demonstrates that for 'raising' ones rank or status the word <raf aa> alone is used.

"And if We had pleased, We would certainly have EXALTED him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue; this is the parable of the people who reject Our communications; therefore relate the narrative that they may reflect." (7:176)

It is this exaltation which is mentioned in 7:176 that Allah is mentioning about Jesus in 3:55 and 4:158. The opponents of Jesus want to convey to the World that as Jesus is crucified he has died a cursed death, but Allah refutes this allegation and confirms that he was neither killed nor crucified:

"That they said (in boast) We killed Christ Jesus the son of Mary the Apostle of God ;- but they killed him not nor crucified him but so it was made to appear to them and those who differ therein are full of doubts with no (certain) know ledge but only conjecture to follow for of a surety they killed him not." (4:157)

And Allah further negates their insinuation that Jesus had a cursed personality, when Allah himself confirms that his status and rank is not that of a cursed person but of an Exalted and elevated status:

"Nay God raised him to Himself; and God is Exalted in Power Wise." (4:158)

The exalted position of Jesus was also confirmed earlier when he was described as;

"Behold! the angels said: 'O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.'" (3:45)

Now see the verse again which talks about Jesus' exaltation and see the clear meaning.

"Lo! God said:`O Jesus! Verily I shall cause thee to die, and shall exalt thee unto me.." (3:55)

This exaltation of Jesus or raising of his status by Allah is also made clear in another verse where Allah himself affirms:

"Those apostles We endowed with gifts some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs) and strengthened him with the holy spirit.." (2:253)

Now if we were to accept the understanding that Jesus was physically raised 'to Allah' then this would mean that Allah is sitting someplace in heaven and one needs to travel up to him. Such an idea about God is un Quranic and is an invention of Jewish and Christian theology, where they have a concept of 'Holy father in heaven'. But the Qur'an on the other hands informs us clearly that Allah (God) is not sitting someplace high up in heaven but:

"..He is with you wherever you are.." (57:4)

"..Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more BUT HE IS WITH THEM WHERESOEVER THEY ARE.." (58:7)

"..We are nearer to him than (his) jugular vein." (50:16)

"And We are nearer to it( the human soul) than you, BUT YOU DO NOT SEE." (56:85)

The above verses clearly negate the concept of a 'Father (or God situated) in Heaven' or God confined to a space, so that to reach him you need to travel up into heaven. This concept that God is confined in heaven is a Jewish and Christian idea, clearly mentioned at many places in the Bible. But the Qu'ran does not uphold this view and on the contrary clearly negates it. God is not restricted to time and space but His presence is everywhere, all the time but we cannot see or comprehend it. So again the idea of God stationed someplace in heaven and Jesus ascending unto Him is not verified by the Qur'an.

Now many people also give the argument that when Allah talks about Jesus being raised to Him, then it says:

"..Verily I shall cause thee to die, and shall exalt thee UNTO ME.." (3:55)

In this verse the words <wa ra fi'uka illaya> they claim, denotes that, since Allah says he will raise Jesus TO HIMSELF or 'Unto me' ( in Arabic) then this suggests that Jesus was taken to heaven as it says he was raised 'towards' Allah, and already they are under the influence of the idea that God is stationed some place in heaven, a concept which the Qur'an most certainly negates.

But again if we analyse this through many other places in the Quran we clearly see that when Allah says about calling or bringing something closer to himself, doesnt mean physically bringing that object near Him. The arabic preposition <illaya> used in 3:55 and the word <ilayhi> used in 4:158 convey the meaning of Allah raising Jesus towards Him. Now Let us analyse from other Ayat what does <illaya> and <illayhi> i.e. getting near or going to Allah mean?

Following verses describe this namely <illaya> or <illayhi> has not been used for Jesus (p) alone but also for other objects:

"Have you not considered (the work of) your Lord, how He extends the shade? And if He had pleased He would certainly have made it stationary; then We have made the sun an indication of it. Then We take it to Ourselves, taking little by little." (25:45-46)

Above verse informs that Allah takes the Sun to His self <summa qabadnahu 'illayna> Does this mean that the Sun goes to visit Allah on the seventh heaven or someplace like that?

Again this going or calling to Allah has been mentioned not in a physical aspect but a metaphorical one. Nabi Lut (p) informs:

"And Lut believed in Him, and he said: I am fleeing to my Lord, surely He is the Mighty, the Wise." (29:26)

Lut's hijrat (migration) to Allah was not to the seventh heaven, but to such an environment where he can obey and implement the commands of Allah. This is again confirmed through Ibrahim (p):

"He said: 'I will go to my Lord! He will surely guide me!" (37:99)

In the above verse Ibrahim did not go to the heavens to meet His Sustainer, but abandoned the environment of Shirk and went to such an environemt where he could establish the 'Deen' of Allah. This is metaphorically described in above verse as <zahibun illaa rabi> or going to my Sustainer. And not physically going up into heaven or someplace like that. The above verses very clearly describe what is meant by <illaya> or <illayhi>. Now keep the above usage of the verses and one more time look at the verses where Allah talks about His raising Jesus to himself.

"Nay God raised him to Himself, and God is Exalted in Power Wise." (4:158)

In above Allah nullifies the claim of opponents of Jesus that he was cursed being crucified on the cross, but confirms that his status is honoured and exalted. This is what is meant by <bar rafa-'a-hullahu 'illayhi> and what was previously confirmed by Allah in 3:55: <inni mutavafeeka wa rafi uka illaya>

The Qur'an negates the crucifixion of Jesus, and informs that he did not have a cursed life or death. The punishment of crucifixion occurs in the Qur'an as well for those who wage war against Allah and His Messenger. (See 5:33)

To sum it up again, Allah is not confined to a place or station up in the heavens. We have seen verses negating this idea. Allah caused Jesus to die a natural death. The word <vaffat> has been seen at many places in the Quran to mean death, and this has also been confirmed by dictionaries. Then <rafa-a> and <illaya> have been confirmed through other verses where these words occur and we have seen what meaning they convey through the Quran itself.

Note: Translations of all the above Quranic Verses are taken from Non-Ahmadi Scholars.

My Refutation

1.The man presents a translation of a verse of Qur'an Kareem from 5 : 118
But sorry! this is not the translation of that verse.
The verse is :
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
"If You punish them, then verily they are Your slaves and if You forgive them, then verily You are exalted in power " (Soorah Ma'ida : #118)
This simply tells us that this person is just blindfollowing the Qadianis.
It is verse no. 117 which is :
مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
"I did not tell them except what You have ordered me that worship Allah (who is) my Lord and your Lord and I was a witness over them while I lived among them, Then you halted me (in life from interacting with the world) (FALAMMA TAWAFFAITANI), You were Watcher over them; and you are witness over everything"
(Soorah Ma'ida : # 117)
The exact translation of FALAMMA TAWAFFAITANI is crucial.
The verb TAWAFFAIT is mentioned at several other locations in the Qur'an.
The meaning of the word can be known by only analyzing the usage of the word at those locations.
You need not to trouble yourself more!
Just the next Soorah tells us what is the meaning of TAWAFFAIT.
وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
"It is He (Allah), who halts you (in life from interacting with the world) (YATAWAKKAKUM) by night (when you are a
(Soorah An'aam : #60)
The word used here is YATAWAFFA which is Present Tense Form of TAWAFFI (Past Tense).
The matter will be clarified more by Allah in Soorah Zumar :
اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
"Allah halts a
SOUL (from interacting with the world) at the time of her death and (He halts from interacting with the world) that (SOUL) also which is not going to die (at present) during her sleep, then (the soul) upon which death has been decreed is remained halted and others are sent (back to life by putting uplifting the halt) till a prespecified time; verily in this are signs for those who apply intellect." (Soorah Zumar : #42)
Allah has attached the words HEEN MAUTIHA (at the time of death) to specify that this halt is permanent.
If this word HEEN MAUTIHA is not present, then as per the ayat in Soorah An'aam, #60, the halt is temporary.
The temporary halt means the time of the life during this stage will not be counted.

  • Now our able refuter! please tell us where are the same words in the ayat of Soorah Ma'ida : #117 ?
Nowhere !
It simply means that the life of Jesus has been temporarily halted.
  • Now! There are several ahadith about the sleep of prophets.
Narrated Sharik bin 'Abdullah bin Abi Namr: I heard Anas bin Malik telling us about the night when the Prophet was made to travel from the Ka'ba Mosque. Three persons (i.e. angels) came to the Prophet before he was divinely inspired was an Aspostle), while he was sleeping in Al Masjid-ul-Haram. The first (of the three angels) said, "Which of them is he?" The second said, "He is the best of them." That was all that happened then, and he did not see them till they came at another night and he perceived their presence with his heart, for the eyes of the Prophet were closed when he was asleep, but his heart was not asleep (not unconscious). This is characteristic of all the prophets: Their eyes sleep but their hearts do not sleep. Then Gabriel took charge of the Prophet and ascended along with him to the Heaven.
(Sahih Bukhari : #56 : #770)
Thus even if we take it as Eesa alaihissalam was elevated to heaven in sleep, then again it only halts his life not conscience as is the case with all human beings in sleep.
  • Again! Why Allah used this word TAWAFFAIT for Eesa alaihissalaam, not QAZAITAL MAUT as are for Hazrat Sulaiman alaihissalaam.
فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ
"But when We decreed death for him, naught showed them his death but a creature of the earth that ate away his staff; and when it fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment."
(Soorah Saba : 14)
QAZAINAL MAUT means We decreed death upon him
QAZAITAL MAUT will mean You decreed death upon me
Why Eesa alaihissalaam do not say,"FALAMAA QAZAITAL MAUT"
(So when You decreed death upom me)?
He must say so as his death is natural as of Sulaiman al. as per your fabricated beliefs.

Finally, all your tricks to confuse the ummah are only distortions made in Qur'an's translation.

Now lets see what will happen if the words CAUSED TO DIE are put in the verse of Sorah An’aam : #60

“It is He , who CAUSES YOU TO DIE by night (when you are asleep)……”

If one has died, then how he gets up in the morning?

Why his heart beats up?

Why his breath go on?

No !!!!!!!

Qur’an Kareem is not wrong !!!!!

Rather the translation of the word is wrong !!!!!!!

And if the same meaning is put into Soorah Zumar, :# 42

“Allah CAUSES A SOUL TO DIE at the time of her death and (CAUSES TO DIE) which is not going to die during her sleep, then (the soul) upon which death has been decreed is retained as it is and others are sent till a prespecified time; verily in this are signs for those who apply intellect."

See ! what a contyradiction has arose up within itself due to distorted meaning of the word….


This type of stupidity is only expected from the Qadianis none else.

Hence it is proven that the accurate meaning of the word is TO HALT (in terms of life)

Hence it has been established from the ayat 118 of soorah Ma’ida that Eesa alaihissalam is not dead rather his life has been halted and Alhamdilillah whole of the Muslim Ummah agrees over this interpretation and it is a well-established fact.

3.The next verse also bears the same meaning.
إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
"And when Allah said: O Eesa, I am going to halt (your life from interaction with the world) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed. "
(Soorah Aali Imran : 55)
First of all, in all of your translations, you have increased the ayat number by one.
It means you are using any distorted Qadiani translation.
MUT'WAFFEE means going to halt (the life) as has been explanied earlier.
The foundation of refutation is already dispersed.
Now lets see another thing.
If Allah is saying that I will put death upon Eesa al., there was no necessity of revealing this ayat on Prophet Muhammad salla allahu alaihi wa sallam at all.
Then why Allah said these verse?
Only to tell that Eesa alaihissalam's life has been halted.

4. Mr. Refuter says,” Imam Bukhari in his book, Sahih Bukhari--the most authentic book after the Book of God, has quoted the saying of Hazrat Ibn Abbasra under the commentary of Verse 5:118: "Qaala Ibno Abbasin Mutawaffeeka Mumeetoka", i.e., Hazrat Ibn Abbasra said, the meaning of Tawafee is death.”

Where Bukhari has commented on the verse?

(No mention at all !!!!)

If you could know then Sahih Bukhari is a Hadith book not Qur’an’s explanation book!

Imam Bukhari has nothing to do with interpretation of Qur’an Kareem.

His goal was to complie authentic ahadith about Prophet Muhammad s.a.w.

Now let me tell you what the person who remained with Prophet salla allahu alaihi wa sallam most of time and same Imam Bikhari is compiling it .

Sahih Bukhari : Book 34, Number 425:

Narrated Abu Huraira: Allah's Apostle said, "By Him in Whose Hands my soul is, son of Mary (Eesa alaihissalaam) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.

Sahih Muslim : Book 001, Number 0287:

Abu Huraira reported that the Messenger of Allah (may peace be upon him) said: By Him in Whose hand is my life, the son of Mary (may peace be upon him) will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.

Don’t hurry up to say Son of Maryam (Maryam alaihissalam) means a person of qualities of Eesa alaihissalaam !

Read the next Hadith

Sahih Muslim : Book 001, Number 0288:

The same hadith is transmitted from Zuhri with the same chain of transmission. But in the tradition narrated by Ibn 'Uyaina the words are:" impartial leader and just judge" and in the tradition narrated by Yunus: the" judge judging with justice" and" impartial leader" are not mentioned. And in the hadith narrated by Salih like the one transmitted by Laith the words are:" impartial judge". And in the hadith transmitted by Ziyad the words are:" Till one sajda is better than the worldand what it contains. Then Abu Huraira used to say," recite" if you like: Not one of the People of the Book will fail to believe in him before his death.

Hence Abu Huraira raziyallahu ta’ala anhu has clarified that the person mentioned as Ibn Maryam (Son of Mary) alaihissalam is same which is mentioned in the verse below :

"And there is none of the people of the Book must believe in him before his death and on the Day of Judgement he will be a witness against them." (Soorah Nisa’aa : # 159)

And it is Hazrat Eesa alaihissalaam obviously.

Thus two things have been proved!

First is that Eesa alaihissalam will descend at a time upon earth.

Second thing is that ayat of Soorah Nisaa’a belongs to the Eesa alaihissalam ‘s arrival because a Sahabi who has lived with the Prophet salla allahu alaihi wa sallam is best to know the interpretation of the Qur’an.

5. Now lets futher analyse the same ayat….

"And there is none of the people of the Book must believe in him before his death and on the Day of Judgement he will be a witness against them." (Soorah Nisa’aa : # 159)

The word BEFORE HIS DEATH tells us that the people who have faith in any of the true Books of Allah will see Eesa alaihissalm with his eyes.

Christians will reform their faith and accept him as Prophet instead of Son of god.

Jews will repent from calling him dead.

Zoroastrians (Parsis) will see him as a clear sign and hence believe in him.

We see from open eyes that Christians and Jews are still present and they don’t believe in Eesa alaihissalam as it is.

This means Eesa alaihissalam is alive.

Objection : The word HIS DEATH refers to the man of Book.We know very well that every man be it man of Book or not surely believes in the reality of Eesa al. and all other prophets at the time of his death, thus the ayat doesn’t say that eesa alaihissalm is still alive.

Answer : Even if the word HIS belongs to the man of Book, again then the words are BEFORE HIS DEATH not AT HIS DEATH.This means that the man of Book must believe during his life time not at the time of angels appearing before him.

The Qadianis have another objection over the ayat.

They say that so many generations of Jews and Christians have gone dead.So ayat doesn’t mean as is claimed by Muslims.

If I ask them : Who is the Prime minister of India?

They will say : Dr. Manmohan Singh

But I say : You are wrong because he was not Indian Prime Minister in year 2000 CE….

(Will it be a right expression?)

If by saying that Dr. Manmohan singh is Prime minister of India, they mean to say that he is Prime minister right now, then by PEOPLE OF BOOK, Allah is mentioning the people of Book at the time of descend of Eesa alaihissalaam.

6.The Qadianis mention a Hadith in support of their silly belief.

"On the day of Qiyamat some people of my Ummat would be taken towards Hell. Then I shall say, `O my Lord! these are my companions', Then it would be said! `thou don't know what they innovated after thee'. Then, I shall say as the righteous servant said: `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.'" (Bukhari Kitabul Tafseer, Vol. 3, p. 79, Vol. II, p. 159)

Again here, they have mistranslated the word TAWAFFAITANI.

The word means helted me in life.

The holy Prophet Muhammad salla allahu alaihi wa sallam is simply saying that O Allah! I remained in them. Then you halted my life. And we know very well that the halt means one has been abstained from worldly deeds. By this halt, Prophet salla allahu alaihi wa sallam is talking about his interaction with the world got cut off.

All the Muslim Ummah in unanimous that Prophet salla alahu alaihi wa sallam is alive in his grave.His soul was taken out by Izra’eel alahiissalaam and was put in again after he was buried and he is still alive in his grave.

7. The next silly argument from Qadiani community is

"And Muhammad is only a Messenger. Verily, (all) Messengers have passed away before him. If then he die or be slain, will you turn your back on your heels?" (3:145)

There is no mention of PASSED AWAY at all.

The word used in the Qur’an is QAD KHALAT which means VERILY HAVE LIVED

So the ayat must be understood as

“And Muhammad (salla allahu alaihi wa sallam) is only a Messenger (Not God). Verily, there HAVE LIVED messengers before him. If he (s.a.w.) dies or be martyred, will you turn bacl to your heels?”

(Soorah Aali Imran : # 144)

8. Same is the interpretation of the ayat which has been mistranslated by Qadian company as

"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)

The words QAD KHALAT has been mistranslated again as PASSED AWAY and actually all the word trap of Qadianis stands upon mistranslation.

There is not word which could mean “Maseeh, the Son of Maryam WAS….”

The correct translation is

“Maseeh, the Son of Maryam, is only a Messenger, Verily the Messengers like him has been lived before him. And his mother was a truthful woman. They both used to eat food.”

(Soorah Ma’ida : # 75)

How clear it is….

They both used to eat means that they ate during their stay upon earth.

But after Eesa alaihissalm was raised to heaven, he left drinking and eating.

He will start eating and drinking after his descend upon earth.

This is to show that to live upon earth all the Messengers need to eat and same was true with Eesa alahissalaam during his life time.

And if one questions about how he is living in heaven without food.

Then answer is that he is living same way as Angels are living without food.

9. The next trap of Qadianis is the ayat 144 of Soorah Ma’ida being recited by Abu Bakr Siddeeq razityallahu ta’ala anhu translated as

"And Muhammad is only a Messenger. Verily, (all) Messengers have passed away before him. If then he die or be slain, will you turn your back on your heels?" (3:145)

It has been already refuted that the words PASSED AWAY don’t exist at all.

There was no question of dispute being created by the Sahaba as they did knew that the ayat means THEY HAVE LIVED.

10. Next argument is

"We granted not abiding life to any human being before thee. If then thou shouldst die, shall they have abiding life?" (21:35)

The ayat says that nobody will live forever.It does not prove that all the human beings living before Prophet Muhammad salla allahu alaihi wa sallam had died.

11. They say,

Hence, if any man deserved to remain alive and ascend to heaven, it was our Holy ProphetSAW

The holy Prophet salla allahu alaihi wa sallam at his own denied the offer of being raised to Arsh after completing his life upon earth and choose to remain among his ummah after his death. And he salla allahu alaihi wa sallam has been raised to Allah during his life time which is a bigger miracle than that of Eesa alaihissalaam.

12. The another argument is

"We will not believe except if you ascend to Heaven. And we will not believe in your ascent unless you bring to us from Heaven a Book which we may then read." (17:94)

Holy Prophet salla alahi wa sallam had been already taken to Heaven which the Kaafirs did not believe. Allah is not a waiter of restaurant who serves what anybody orders.Allah doesn’t send any miracle according to the orders of kaafirs.So their demand was summarily rejected.

Not only this Allah has also rejected their so many demands like they said if you are a prophet, then there should be golden Palaces for you.

12. Qadianis say that the ayat below also means that eesa alaihissalaam is dead.

"And those on whom they call beside Allah create not anything, but they are themselves created. They are dead, not living; and they know not when they will be raised." (16:21,22)

It is not applied to Eesa alaihissalaam, rather it applies upon the forefathers which the Mushrikeen of Makka used to worship.

If this had to be applied upon eesa alaihissalaam, then it must be applied upon the angels which are worshipped.

But we know that they (angels) are alive.

It means that it doesn’t applies upon Eesa alaihissalaam.

14. Their next trick is mistranslation of a Hadith

"If Moses and Jesus had been alive, they would have had to believe in me and follow me." (Zurqani, Vol. VI, p. 54, Tibrani Kabeer, Alyawaqeet Wal Jawahir, Vol. II, p. 23)

There is no word like HAD BEEN ALIVE. The actual translation is HAVE BEEN PRESENT.Thus it becomes

“If Moosa and Eesa (alaihimussalaam) HAVE BEEN PRESENT, they must have to believe in me and follow me."

15. A fabricated hadith is also used by Qadianis to support their silly opinion

"Once in every year, Gabriel recited the Quran to me. This year he recited twice. He also told me that every succeeding prophet has lived to half the age of his predecessor. He told me that Jesus, son of Mary, lived to 120 years. Therefore, I think, I may live to about 60 years." (Mawahib-ud-Duniya by Qastalani, Vol. I, p. 42, Kanzul Ummal Vol. 6, p. 160)

If every messenger has half of the life of the messenger just prior to him, then lets calculate up the age of Adam alaihissalaam roughly.

According to Qadianis, Eesa alahissalaam was 120 year old.

Then Yahya alaihissalaam must be 240 years old.

Lets skip all in between and assume that Moosa was just prior to Yahya alaihissalam.

Moosa alaihissalam comes out to be 480 yesrs old.

Then Yoosuf alaihissalam turns out to be 960 years old.

Ibraaheem alaihissalam will be 1920 years old (after skipping Yaqoob alaihissalaam).

Now if we skip all in between, then Nooh alaihissalam will be 3840 years.

If we further skip all in between, Adam alaihissalaam will turn out to be 7680 years old.

But we know for sure that he was 1000 years old from authentic ahadith.

Thus so-called hadith is not from Prophet Muhammad salla alaihi wa sallam but is fabricated by some person similar to Mr. Qadiani.

Your arguments are being processed and soon they will be killed out....

10 Muharram 1430 (8 January 2009)

Muhammad Aslam Ibne Meer Al Hindi

Further Refutations
16. Allah clearly says in his Book,
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا
"And upon their (Jews) words that we have killed Maseeh, the Son of Maryam, the Messenger of Allah AND THEY HAVE NOT KILLED HIM, NEITHER CRUCIFIED HIM, but it appeared to them, and those who conflict in (this matter) are surely in confusion about it; They dont have any knowledge of it rather they follow conjucture; and they have not killed him verily."
(Soorah Nisaa'a : # 157)

Now Mr. Qadiani says that NEITHER CRUCIFIED HIM means that he was put on cruce but did not die as the word CRUCIFY means the person being nailed on cruce and then he dies on it due to starvation.
Lets see what the Bible says itself.

"A righteous man may have many troubles, but the LORD delivers him from them all; he protects all his bones, not one of them will be broken. (From the NIV Bible, Psalm 34:19-20)"

1 He who dwells in the shelter of the Most High
will rest in the shadow of the Almighty.

2. I will say of the LORD, "He is my refuge and my fortress,
my God, in whom I trust."

3. Surely He will save you from the fowler's snare
and from the deadly pestilence.

4. He will cover you with his feathers,
and under his wings you will find refuge;
his faithfulness will be your shield and rampart.

5. He will not fear the terror of night,
nor the arrow that flies by day,

6 nor the pestilence that stalks in the darkness,
nor the plague that destroys at midday.

7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.

8. You will only observe with your eyes

And see the punishment of the wicked.

(According to the Noble Quran and the original writings of the Disciples of Jesus, Jesus was not crucified, and he watched the crucifixion of the doomed person).

9 If you make the Most High your dwelling—
even the LORD, who is my refuge-

10. Then no harm will befall you
no disaster will come near your tent.

11 For he will command his angels concerning you
to guard you in all your ways;

12. They will lift you up in their hands,so that you will not strike your foot against a stone. (If Jesus died on the cross and got buried, then his feet would've struck the ground and the stones on it from bringing him down, throwing him on the floor and burying him).

13 You will tread upon the lion and the cobra;
you will trample the great lion and the serpent.

14. "Because He loves me," says the lord,"I will rescue him;
I will protect him for he acknowledges my name.

15 He will call upon me, and I will answer him;
I will be with him in trouble,
I will deliver him and honor him.

16 With long life will I satisfy him
and show him my salvation."

(NIV Bible : Psalm : 91)

This all text from Bible tells us only one thing.

Hazrat Eesa alaihissalam was not nailed to cross at all if he had been nailed, it would have broken the bones of his hand and feet for sure.

17. Suppose A has nailed B upon the cross, and b his starving on it.

Now if one aks A : Have you crucified B?

A will answer : Yes! I have crucified B.

He will not say,"I have not crucified B till yet."

His side of work is complete.

So if Jews would have nailed Hazrat Eesa alaihissalam on cross and he did not die on it, Allah would have not said


Rather he wuold have said,"THEY HAVE NOT KILLED HIM ON CROSS"

Means the ayat would have been, "WA MA QATALOOHU ALA SALEEB"

But Qadianis are hopeless here.

Because Allah says,"WA MA SALABOOHU"


It simply tells us that Hazrat Eesa alaihissalam has not been nailed to Cross at all.

18. If the word "WA MA SALABOOHU" had only meant that he has been nailed on cross but did not die over it, then there was not need to say "WA MA QATALOOHU" just before "WA MA SALABOOHU".

The word "WA MA SALABOOHU" was sufficient to say that he was nailed to cross but did not die over it.

Presence of both the words means he was neither put on cross, nor he died on the cross.

19. The Qadiani gang says,"WA LAKIN SHUBBIH LAHUM" means that Jews thought that eesa alaihissalam has died.Thus alive jesus appeared to be dead to jews.

If this were to be the case, then the ayat would have been "WA LAKIN SHUBBIH LAHUM YAHATIHI"

(BUT THE LIFE OF HIM (resembled to his death) TO THEM)

20. Again the word "WA MA SALABOOHO" would have been sufficeint to say that he did not die rather it's their doubt.Further the words "WA INNALLAZEENAKHATALAFOO FIHI LAFEE SAKKI MMINHU"




would have been sufficient.

"SURELY IN DOUBT ABOUT IT" and "THEY FOLLOW CONJUCTURE" are the words that would have left no room for introduction of "WA LAKIN SHUBBIH LAHUM" if allah only wanted to specify that he was assumed to be dead by jews.

But some wicked man resembled him.Allah wanted to specify this fact.Hence He used "SHUBBIH LAHUM" to denote that the man who was crucified was a wicked man who resembled Hazrat Eesa alaihissalaam.

21. They also try to mistranslate next ayat of Qur'an Kareem.

بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

"Rather uplifted him Allah to Himself; And Allah is exalted in power, of wisdom" (Soorah Nisaa'a : # 158)

Qadian & brothers say that the word "RAFAHU" means Allah raised his status not his body.

Now Mr. Qadiani! tell us, why the word "BAL" (RATHER) exists in the ayat before "RAFAHU"?

If Allah had just raised his status, there should be the word "WA" (AND), thus the ayat should have been


Because the spiritual response of Allah to the physical act of Jews might have been indicated by "WA" not "BAL".

The absence of WA (AND) and presence of BAL (RATHER) indicates that the response of Allah was physical to the physical effort of killing by Jews

This physical response can be nothing else but physical ascention of Eesa alaihissalaam.

It tells us that Eesa alaihissalaam was uplifted to heaven.

22.Ayat no. 63 of Soorah Baqarah has also the words of RAF'ANA

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

"And when We holded an agreement with you (O Bani Israa'eel) and raised (WA RAF'ANA) over you the Rock of Toor, hold what We have given to you with strength and keep remembering what is in it so that you remain (God) fearing."

If as per silly arguments of Qadianis, the word RaF'ANA means WE SPIRITUALLY RAISED is applied, what a distortion is created.

When the word RAF'A here is in the meaning of physical ascention, then why not in the case of Eesa alaihi ssalam?

23.The Qadian company also put forth the ayat in which the word RAFA is used for Idrees alaihi sslaam.

The low-brained Qadianis fail to know that Idrees alaihi ssalam was also raised to heavens and he is still in the sky.

24. Poor Qadianis are thrown proofless by the word "ILAIHI" (TOWARDS HIMSELF) in the same Ayat.

If there was no physical ascention to Allah, then why it has been said,"TOWARDS HIMSELF"

The Qadiani gang says that Allah lives everywhere.

So there is no closeness or farness to Him.

They try to mistranslate the following ayat:

وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ

"And He is Allah in the Heavens and Earth;.................." (Soorah An'aam : # 3)

In the ayat why the Qur'an quotes two words simultaneously- "HUWA" (HE) and "ALLAHU" (ALLAH)?

If the Omnipresence (to be present everywhere) of Allah was signified, then only one word word was sufficient:

Either "HUWA" (HE) or "ALLAHU" (ALLAH)

The ayat does not tell us that Allah is Omnipresent, we must know the grammer of Arabic in order to know what Allah tells to us.

Allah is the word came from the combination of AL and ILAH.

AL means THE (a specific one)



Now put these words in the translation.

"And He is THE ONLY ONE TO BE WORSHIPED in the Heavens and Earth."

Thus the ayat means that He is to be worshipped everywhere and it does not mean that He is present everywhere.

Even logically, if Allah would have been everywhere, then why He would have put himself into test due to being present in human body and then throwing Himself (due to being present in Kaafir's bosy) to Hell as a penalty to rejecting Himself.

It simply tells us that there is nothing such at all.

Thus the foundation of the argument by Qadianis have been dugged out.

25. Then Qadian brothers forgot that they will be killed down by the presence of the words "WA KAANALLAHU AZEEZAN HAKEEMA" (AND ALLAH IS EXALTED IN POWER, OF WISDOM)

If Eesa alaihissalam was not uplifted to heaven, the words should be "WA KAANALLAHU ZAL FAZL WAL IKRAAM"(AND ALLAH IS MOST GRACIUOS, MOST HIGH IN STATUS"

As Allah would have been showing through the ayat that it is His grace due to which Eesa alaihissalam has been given high rank.

But He speaks of Power and of Wisdom !!!

What wisdom was shown by Allah while Qadiani brothers say that He allowed that Eesa could be nailed on cross and Eesa alaihissalam was left to the chance of any may happen mistake of Jews?

No way!

Rather wisdom is that Allah would have put some man from the Jews themselves to be nailed on cross.

And same has happened.

And what Power was shown by Allah when Qadian company says that He allowed Jews to nail him on cross?

No way!

Rather the power would have been shown by taking Eesa alaihissalam from the spot and uplifting him to such highs above in so much small time without Eesa alaihissalam being hurted up.

And same has happened actually.