Our God is Alive While Jesus(as) Has Perished

 

“When a delegation of sixty men from the (Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of Jesus and asked him as to who Jesus’ father was. The Holy Prophet said: ‘Do you not know that a son resembles his father?’ They replied: ‘Yes’. He said: A lastum ta‘lamuna anna rabbana la yamutu wa anna Isa ata ‘alaihi-l-fana’, i.e., Do you not know that our Lord lives for ever while Jesus perished.”

(Asbab an-nuzul, by Imam Abu-l-Hasan Ali ibn Ahmad al-Wahidi of Neshapur, published in Egypt, p. 53)

This hadith does not really need an explanation. Holy Prophet(saw) made it clear that Jesus(as) has died but our Creator can never die.

This beautiful hadith is also in line with these beautiful Qur’anic verses:







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 (Chapter 16 verse 21-22)

These verses of the Holy Qur’an illustrate something really important. It is being mentioned that all the false Gods who people worshiped are dead and not alive. Since Jesus(as) is also one who is worshiped as a God he also is included in this verse, and has also died as the verse says. The only one in the entire world who he is called God more then even Allah himself is Jesus(As) alone. There are over 2.2 billion Christians who believe in the divinity of Jesus. We also know that during the life of Holy Prophet Muhammad(Saw), people believed Jesus was a God and worshiped him which clearly shows that he is included here. According to this ayah it is clear that when this was revealed to our Master Muhammad(saw), Isa(as) had indeed died already.

Non Ahmadis try to claim that this verse is only for idols and that those idols are dead not living. However this is a ignorant statement with no proof. Secondly the verse right after says “They know not when they will be raised” This shows that it is not for idols as we know that Idols are not resurrected nor do they have any life.

A Statement of the Mirza Ghulam Ahmad(as)

The Promised Messiah (as) states: “Look at how explicitly these verses prove the death of the Messiah and all those people whom the Jews, Christians, and various sects among the Arabs held as God and to whom they supplicated. If even still you are not convinced of the death of the Messiah son of Mary, why do you not clearly confess that we hold reservations in believing in the Qur’an all together?”

Grave of Jesus(as)

حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ، وَعَبْدَ اللَّهِ بْنَ عَبَّاسٍ، قَالاَ لَمَّا نَزَلَ بِرَسُولِ اللَّهِ صلى الله عليه وسلم طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ بِهَا كَشَفَهَا عَنْ وَجْهِهِ، فَقَالَ وَهْوَ كَذَلِكَ ‏ “‏ لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ‏”‏‏.‏ يُحَذِّرُ مَا صَنَعُوا‏.‏
Narrated `Aisha and `Abdullah bin `Abbas:

When the last moment of the life of Allah’s Messenger (ﷺ) came he started putting his ‘Khamisa’ on his face and when he felt hot and short of breath he took it off his face and said, “May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” The Prophet (ﷺ) was warning (Muslims) of what those had done.(Bukhari, Volume 1, Book 8, Hadith #427)

This Hadith is quite clear and does not need much explanation to it. The Holy Prophet(saw) said this because he did not want the Muslims making his grave into a place of worship as the Jews and Christians did. The Jews had many prophets but the difference between the Jews and the Christians is one prophet, and that Is Jesus, which is why he is also mentioned in this Hadith. This shows that during the lifetime of The Prophet(saw), Jesus(As) already had a tomb. This also proves the fact that Jesus(As) did not go physically to the heavens

Different Appearances of Both Messiahs

Here is the description of the Messiah of the past sent to Bani Israel

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا إِسْرَائِيلُ، أَخْبَرَنَا عُثْمَانُ بْنُ الْمُغِيرَةِ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ رَأَيْتُ عِيسَى وَمُوسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ ‏”‏‏.‏

Narrated Ibn `Abbas:

The Prophet (ﷺ) said, “I saw Moses, Jesus and Abraham (on the night of my Ascension to the heavens). Jesus was of red complexion, curly hair and a broad chest. Moses was of brown complexion, straight hair and tall stature as if he was from the people of Az-Zutt.” (Bukhari Volume 5, book 55, hadith 648)

Description of the Latter day Messiah(as)

حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، حَدَّثَنَا أَبُو ضَمْرَةَ، حَدَّثَنَا مُوسَى، عَنْ نَافِعٍ، قَالَ عَبْدُ اللَّهِ ذَكَرَ النَّبِيُّ صلى الله عليه وسلم يَوْمًا بَيْنَ ظَهْرَىِ النَّاسِ الْمَسِيحَ الدَّجَّالَ، فَقَالَ ‏”‏ إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ، أَلاَ إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ ‏”‏‏.‏ ‏”‏ وَأَرَانِي اللَّيْلَةَ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا يُرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْنَ مَنْكِبَيْهِ، رَجِلُ الشَّعَرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَىْ رَجُلَيْنِ وَهْوَ يَطُوفُ بِالْبَيْتِ‏.‏ فَقُلْتُ مَنْ هَذَا فَقَالُوا هَذَا الْمَسِيحُ ابْنُ مَرْيَمَ‏.‏ ثُمَّ رَأَيْتُ رَجُلاً وَرَاءَهُ جَعْدًا قَطَطًا أَعْوَرَ عَيْنِ الْيُمْنَى كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلَى مَنْكِبَىْ رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ مَنْ هَذَا قَالُوا الْمَسِيحُ الدَّجَّالُ ‏”‏‏.‏ تَابَعَهُ عُبَيْدُ اللَّهِ عَنْ نَافِعٍ‏.‏

Narrated `Abdullah:

The Prophet (ﷺ) mentioned the Masih Ad-Dajjal in front of the people saying, Allah is not one-eyed while Masih Ad-Dajjal is blind in the right eye and his eye looks like a bulging out grape. While sleeping near the Ka`ba last night, I saw in my dream a man of brown color the best one can see amongst brown color and his hair was long that it fell between his shoulders. His hair was lank and water was dribbling from his head and he was placing his hands on the shoulders of two men while circumambulating the Ka`ba. I asked, ‘Who is this?’ They replied, ‘This is Jesus, son of Mary.’ Behind him I saw a man who had very curly hair and was blind in the right eye, resembling Ibn Qatan (i.e. an infidel) in appearance. He was placing his hands on the shoulders of a person while performing Tawaf around the Ka`ba. I asked, ‘Who is this? ‘They replied, ‘The Masih, Ad-Dajjal.’ (sahih Bukhari Volume 4, book 55, Hadith #639)

There have been attempts to state for example there is a saying that the prophet did not mention Isa(as) being of reddish complexion ever but this is totally contradictory to the facts and nor can we attribute it to the sahaba as its clear all the descriptions of the messiah sent to Bani Israel always mention reddish complexion and all latter day descriptions mention brown. There is a clear reason to this and why the Prophet Muhammad(saw) had made this distinction.

Another beautiful point to notice is that all Muslims know that the one to revive Islam in the end times would be this messiah. We all know that Isa(as) was of Bani Israel but the Prophet(saw) made it clear that this person would be of the lineage of Salman Farsi(ra) meaning from the Persian Lineage as Ahmad(as) was
حَدَّثَنِي عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنِي سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ ثَوْرٍ، عَنْ أَبِي الْغَيْثِ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه قَالَ كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَأُنْزِلَتْ عَلَيْهِ سُورَةُ الْجُمُعَةِ ‏{‏وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ‏}‏ قَالَ قُلْتُ مَنْ هُمْ يَا رَسُولَ اللَّهِ فَلَمْ يُرَاجِعْهُ حَتَّى سَأَلَ ثَلاَثًا، وَفِينَا سَلْمَانُ الْفَارِسِيُّ، وَضَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدَهُ عَلَى سَلْمَانَ ثُمَّ قَالَ ‏”‏ لَوْ كَانَ الإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ ـ أَوْ رَجُلٌ ـ مِنْ هَؤُلاَءِ ‏”‏‏.‏
Narrated Abu Huraira:

While we were sitting with the Prophet (ﷺ) Surat Al-Jumu’a was revealed to him, and when the Verse, “And He (Allah) has sent him (Muhammad) also to other (Muslims)…..’ (62.3) was recited by the Prophet, I said, “Who are they, O Allah’s Messenger (ﷺ)?” The Prophet (ﷺ) did not reply till I repeated my question thrice. At that time, Salman Al-Farisi was with us. So Allah’s Messenger (ﷺ) put his hand on Salman, saying, “If Faith were at (the place of) Ath-Thuraiya (pleiades, the highest star), even then a man from these people (i.e. Salman’s folk) would attain it.” (Bukhari, Volume 6, Book 60, Hadith #4897)

Imam Bukhari(ra) made it clear himself by arranging these Hadith in this order. The past Isa(As) together after the other and the latter day Messiah(as) ones right after the other. Its clear they refer to two different people or there would not have been two different personalities nor Would Muhammad(saw) ask who the second person was since he had already seen Jesus Son Of Mary many times in his dreams before.

Another interesting thing to note is that When Nabi(saw) mentions the Isa(As) of the past, he mentions his company with the dead which include Moses(As) since he was a prophet in the Ummah of Moses(as). But when Nabi(Saw) mentions the latter day Messiah(as) he mentions its company with dajjal rather then with the dead.

Now we know that firstly this refers to the latter day messiah(as) and we also know that Jesus(as) was not Persian. We also know that yes Ahmad(As) was of Persian lineage which clearly shows us that this Hadith refers to him. Some say that this refers to men but its clear that the Hadith is talking about Muhammad(Saw) coming in the latter days in spiritual sense which shows it is a man since he himself was a man. Even if someone says its men it is still fulfilled as we have khilafat. Secondly some say this was for Imam Abu Hanifa(ra) but by saying this you are only disgracing Islam by claiming that Islam was already at the pleides during the time of Imam Abu Hanifa(ra).

Jesus(as) Died At The Age of 120

“The Holy Prophet (sa) said, ‘Gabriel informed me that every successive prophet has lived to half the age of his predecessor. And verily Jesus, son of Mary, lived to 120 years. Therefore, I perceive that I may reach the age of 60.” (Kanzul-‘Ummal, Narrated by Hadrat Fatimatuz-Zahra’)

This Hadith is also clear on the death of Isa(As) to the point where Muhammad(Saw) has even stated the age of the death of Isa(as). This shows further that Isa(As) had to have died a natural death since this was over 50 years after he was facing the persecution and was put on the cross.

Some non Ahmadis try to say that this Hadith is not authentic. Firstly they accuse the narrators. They have no room for accusing the narrators because this Hadith is supported by Aisha(ra), Ibni Umar (ra) and also Fatimah (ra). Secondly this Hadith does not in any way mean that every prophet lives to an age which is twice the age of the prophet which follows him. If this was the case Moses(as) would be over 1000 years. The meaning is that the prophet lives at least to half of the age. The Arabic states that every successive prophet has lived to half the age of his predecessor. The words “to half the age” clearly show us that its at least half.

It is also stated in Hijajul Kiramah and Al-Mawahibul-Luduniyyah that Imam Tabarani has taken this narration for his Al Kabir from a chain of narrators which is comprised of very reliable and authentic narrations.

If Moses and Jesus Were Alive…

“If Moses and Jesus were alive, they would have had no choice but to follow me.”

(Tafsir Ibni Kathir, Under the Verse ‘Mithaqun-Nabiyyin’; Al-Yawaqitu wal-Jawahir, Volume 2, Under Al-Mabhathuth-Thani wath-Thalathun, Zarqani Sharah Mawahibul-Luduniyyah; Fathul-Bayan, Tabrani Kabir, Al-Bahrul-Muhit,)

This narration is from one of the most used tafsir’s of the Non Ahmadis. It is clear here that Muhammad(Saw) has said that If Jesus(as) had been Alive (meaning he is not alive) he would have accepted the Prophet(saw). However since Moses and Jesus are not alive they do not have the ability to follow Muhammad(Saw) in this world. Some try accusing the translation and say it refers to living.Well if we read the hadith carefully the Prophet(saw) has made it clear that it is alive and him putting Prophet Moses(as) together with Isa(as) further supports that he has indeed died.

A similar narration states narrated by a great scholar of Islam named Imam Ibni Qayyim (ra):



If Moses and Jesus had lived in the time of the Holy Prophet (sa), they would have been from among his followers.” (Madarijus-Salikin, Imam Ibni Qayyim)

This also supports the previous statement.

The Testimony of Muhammad(Saw) Himself

The Holy Prophet Muhammad(saw) quoted the verses, Surah Maidah verses 117-118 in regards to the condition of his sahaba and even quoted Isa(as) and falamma tawaffaitani as death relating his own death by the same words.

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْمُغِيرَةِ بْنِ النُّعْمَانِ، شَيْخٍ مِنَ النَّخَعِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ خَطَبَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏”‏ إِنَّكُمْ مَحْشُورُونَ إِلَى اللَّهِ حُفَاةً عُرَاةً غُرْلاً ‏{‏كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ‏}‏ ثُمَّ إِنَّ أَوَّلَ مَنْ يُكْسَى يَوْمَ الْقِيَامَةِ إِبْرَاهِيمُ، أَلاَ إِنَّهُ يُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي، فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأَقُولُ يَا رَبِّ أَصْحَابِي فَيُقَالُ لاَ تَدْرِي مَا أَحْدَثُوا بَعْدَكَ فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ ‏{‏وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ‏}‏ إِلَى قَوْلِهِ ‏{‏شَهِيدٌ‏}‏ فَيُقَالُ إِنَّ هَؤُلاَءِ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ ‏”‏‏.‏

Narrated Ibn `Abbas:

Allah’s Messenger (ﷺ) 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 (ﷺ) 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 (ﷺ) Jesus) said: And I was a witness over them while I dwelt amongst them. When You caused me to die. 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 Bukhari Vol 6, Book 60, Hadith 149)

This further makes it clear that over here the word tawaffi means nothing other then death. Muhammad(saw) has made it clear with this Hadith.

Now it is important to talk about the word tawaffi because the non Ahmadis do not really understand the meaning. The word tawaffi is from waw fa ya and is the infinitive of the verb tawaffa. Whenever this appears in the form which is known as Bab Tafa’ul and the subject is Allah or the angels and them applying to a verb that has a soul it always means death (unless night or sleep is mentioned). It is always death when used for human beings, and the only part it is not death is when night or sleep is mentioned in the verse. Tawaffi is used in Al-Baqarah (2:235, 2:41), Al-e-‘Imran (3:194), Al-Nisa’ (4:16), Al-Nisa’ (4:98), Al-An‘am (6:62), Al-A‘raf (7:38), Al-A‘raf(7:127), Ar-Ra‘d (13:41), Yunus (10:47), Yusuf (12:102), Al-Nahl (16:33, 16:71), Al-Hajj (22:6), As-Sajdah (32:12), Az-Zumar (39:43), Al-Mu’min (40:68, 40:78), Muhammad (47:28), Al-An‘am (6:61), Al-Anfal (8:51), Yunus (10:105) and always means death except for in 6:61 and 39:43 because sleep or night are mentioned. In fact Allah Himself has told us when He causes tawaffa of a human being:



Allah states: Allah takes away the souls 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.(Chapter 39 verse 43)

Now let us look at some Arabic dictionaries and see what they say about the word tawaffi.

Hadhrat Ibni Abbas(ra) a great companion made a statement which Imam Bukhari has quoted under the tafseer of Chapter 5 verses 117-118 :

“Ibni ‘Abbas (ra) states, ‘Mutawaffika means we caused you to die.’”( Sahih Bukhari, Kitabut-Tafsir, Surah Al-Ma’idah, Under the verse Falamma tawaffaitani..)

This clearly confirms what tawaffi means when used for a human being, and confirms that even when used for Isa(as) it means death. This statement is from a great sahaba which we cannot ignore.

Now to conclude the discussion on the meaning of tawaffi I will show the explanations from Lane’s lexicon, one of the most famous Arabic dictionaries:

Waw-Fa-Ya = to reach the end, keep ones promise, fulfil ones engagement, pay a debt, perform a promise. tawaffa – to die. wafaat – death.
Tawaffaa (prf 3rd. p. m. sing. V.): He causes to die.
Tawaffat (prf 3rd. p. f. sing. V.): They take away the soul.
Tawaffaitanii (prf. 2nd. p. m. sing. V.): ‘ou caused me to die.
Tatawaffaa (imp. 3rd.p.f.sing. V.): She causes to die.
Yatawaffaa (imp. 3rd. p. m. sing. V.): He causes to die.
Tawaffanii: Let me die; Let it be that I die.
Yutawaffaa (pp. 3rd. p. m. sing. V.): He has died.
Yutawaffauna (pip. 3rd. p. m. plu. V.): They die.
Mutawaffikka (ap-der. m. sing. V.): Cause you to die a natural death.

Some have tried claiming that when the word كَمَا is present it does not make the phrases the absolute same. No one claimed that the way Isa(As) died was 100% same to the Holy Prophet Muhammad(Saw) nor is their question they would be asked the same as the prophets mother was not worshiped. Tawaffa only occurs at death or sleep(when night or sleep is mentioned) are you now aware that kama is used in durood shareef? Are we not asking for blessings from the same God and the same blessings?This has no basis behind it as when kama is used it shows the resemblance between two things and the Holy Prophet Muhammad(saw) has made it clear that the resemblance is the exact same by quoting the exact same words of the ayah word for word. He could have changed them to show a resemblance but he showed that they are the exact same. Also in the Holy Qur’an we read:



Surely, the case of Jesus with Allah is like the case of Adam. He created him out of dust, then He said to him, ‘Be!,’ and he was.(Chapter 3 verse 60)

Now the word kama shows the resemblance between the two and the resemblance is the same. “Be and He was”

The words stated after kama kala for Muhammad(saw) are the exact same which Isa(as) will say on the day of judgment. Nowhere does it state it would be similar rather it is word for word the exact same.

كَمَا قَالَ الْعَبْدُ الصَّالِحُ ‏{وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ}

This would be read till the end of the verse and clearly shows Isa(as) has died. After kama the exact same Arabic is used of the ayah which dictates the words of Isa(as) on the day of Judgment. The Holy Prophet(saw) made it clear that his words would be exactly the same.

Kala shows the resemblance of two things and if different the Prophet(saw) would have clarified as the examples the non Ahmadis quote have different explanations after kama. The hadith we quote is exactly word for word, what isa(as) will say on the day of judgment and therefore the words are exactly the same which the Prophet(saw) will say and their tawaffa is also the same.

Challenge of the Promised Messiah (as) Regarding Tawaffi

He(as) states: “If anyone can cite a single instance from the Holy Qur’an or Hadith, or from ancient or modern Arabic poetry and prose, that the word Tawaffi, when applied to a human being, God being the subject, has been used in any connotation other than death and taking possession of the soul, for instance, in the connotation of the taking the body, I bind myself on oath that I shall pay that person one thousand rupees in cash by selling some of my property and shall always hold him in high esteem as a great scholar of the HolyQur’an and Hadith.”(Izalah-e-Auham, Ruhani Khaza’in, Volume 3, p. 603)

Another Statement of Hazrat Mirza Ghulam Ahmad(as) :

What I discovered on checking every page of the compilations of Sahih Bukhari, Sahih Muslim, Tirmadhi, Ibn-e-Majah, Abu Dawud, Nasa’i, Darimi, Mu’atta’ and Sharh-us-Sunnah etc., was that the expression Tawaffi has been used three hundred and forty six times, and in no single instance has it been used, either by the Holy Prophet (peace and blessings of Allah be upon him) or by his companions, to mean anything other than ‘death’, or ‘taking possession of the soul’. I have gone through these books with great care line by line, and I can say that on each and every occasion the expression Tawaffi has been used only in the connotation of death or taking possession of the soul [Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 583-585]

First Ijma of The Sahaba

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. (Chapter 3 verse 145)

This verse clearly states that Hazrat Isa(As) has already died a natural death. The verse shows us that messengers are nowhere close to God nor are immortal like Allah, rather are just like other human beings. Allah here states:

قَدْخَلَتْمِنْقَبْلِهِالرُّسُلُ

All Messengers have passed away before him

الرُّسُلُ is used with the implantation of the messengers before Muhammad(saw) which shows that one cannot remove any messenger from the definite article of al referring to the messengers before Muhammad(saw). This verse is referring to The Holy Prophet Muhammad(saw) and Allah is showing us that he is just a human being and would pass away also, and to show this he tells us that ALL have passed away. Now one may try saying Isa(as) is an exception but that would go directly in contradiction with why Allah revealed this verse. If even one messenger is alive that shows that Muhammad(saw) did not have to die during his lifetime and could have lived on for a much longer life as non Ahmadi Muslims claim Isa(as) did. If there was a single messenger who was not given death in his lifetime and was risen to heavens, it would have surely been the greatest prophet, Muhammad(saw). But Allah has made this the rule of life clear. You are born here, you die here and are raised forth from here



He said, ‘Therein shall you live, and therein shall you die, and therefrom shall you be brought forth.’(Chapter 7 Verse 26)

Allah is telling us Muhammad(saw) is just a messenger, and that all of the messengers before him have passed away. Even if one messenger is taken out from this statement then the entire verse fails in logic, which we know cannot happen with the words of Allah.

Non Ahmadi translations either say many or other messengers have passed away while ours says all, but there translation makes no sense. First of all the Arabic itself only says “messengers before him have passed away”. Second of all, if all is replaced with some or many then the verse is saying that the Holy Prophet(saw) is sure to die because only some prophets before him have died, which clearly voids what Allah is trying to tell us here.

Some claim that the verse is just trying to state that Muhammad(saw) would also die. This is true, however the next statement clearly proves that the messengers before Muhammad(saw) have died, which shows that yes he would have to die as well just like all of the messengers before him. The key proof that it refers to all messengers in this ayah is the context. Secondly Allah has used the words “messengers before”. Can one exclude Isa(as) alone from the messengers before? Of course not. What clearly proves to us that it does indeed refer to all messengers, is the context, and Allah stating Messengers before Muhammad(saw). One cannot choose to exclude Isa(as) from the messengers before Muhammad(saw). The non Ahmadi Muslims try to quote some ayahs which use the definite article of al. For example Chapter 3 verse 43 where Allah states:

“And Mention when the Angels said” The words used are al-malaaikah. Now the plural number here signifies that , as God intented to bring about, through Mary’s son, a great change in the world affecting various spheres of life, He commanded all of the different angels connected with the relevant spheres to take part in the conveying of this message. Over here al-malaaikah are not restricted to a specific time period so it does not necessarily have to mean all and nor is the context suggesting it to mean all. One has to keep the context of Chapter 3 verse 145 in their mind. They also quote more ayahs like Chapter 11 verse 120 which states that Allah will fill the Hellfire with Jinn and men all together. When we look at the context of this ayah its clear that this does not refer to all and nor is a time frame mentioned. This ayah in context is clearly referring to the wicked and disobedient jinn and men.

The challenge we put fourth where the non Ahmadis fail to ever respond is show such a context where Allah is showing us something has to happen and He uses al and gives us a time frame as well, and it excludes one person alone. Can they bring such a verse?

Now the Arabic they suggest, excludes only one rasul from al rusul even though the time frame is mentioned. According to this logic,

“But the word of your Lord is to be fulfilled that,”I will surely fill Hell with jinn and men all together.” according to their Arabic all Jinns are included except one, and all men except one.
O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.” Their Arabic states that it was all angels except one. You are really making yourself look ignorant at the moment.

All messengers is the only translation that would make sense, or messengers alone, which also includes all in the words messengers. If only some died then on that basis why would Allah tell us so will Holy Prophet (saw) die. Replacing all with some will only make sense if the argument was saying that Muhammad(saw) may or may not pass way, but this is clearly not what Allah is telling us, as we further prove our point by the ijmaa of the sahaba on this topic of death of prophets before The greatest prophet, Muhammad(Saw).

It is also interesting to note that Allah Has Used the same exact Arabic for Isa(as) in Chapter 5 Verse 76 where He States:



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. See how We explain the Signs for their good, and see how they are turned away. (Chapter 5 verse 76)

Now I ask the non Ahmadis when messengers is stated here, why do they include all? Do they take anyone to be alive before Isa(as)? Do they not agree that al rasul means all messengers here? They have only translated it as many or other in the other ayah above to exclude Isa(as). However, according to the Arabic it clear includes all messengers.

Here is a famous hadith of Bukhari, which is obviously not the saying of Muhammad(Saw) but an incident which took place on his death and proves the ijmaa of the sahaba was that all of the messengers before the Holy Prophet (saw) have already died.

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ

Here is a famous Incident narrated in Bukhari, which is obviously not the saying of Muhammad(Saw) but an incident which took place on his death and proves the ijmaa of the sahaba was that all of the messengers before the Holy Prophet (saw) have already died.

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي أَبُو سَلَمَةَ، أَنَّ عَائِشَةَ، أَخْبَرَتْهُ أَنَّ أَبَا بَكْرٍ ـ رضى الله عنه ـ أَقْبَلَ عَلَى فَرَسٍ مِنْ مَسْكَنِهِ بِالسُّنْحِ حَتَّى نَزَلَ، فَدَخَلَ الْمَسْجِدَ فَلَمْ يُكَلِّمِ النَّاسَ حَتَّى دَخَلَ عَلَى عَائِشَةَ، فَتَيَمَّمَ رَسُولَ اللَّهِ صلى الله عليه وسلم وَهْوَ مُغَشًّى بِثَوْبِ حِبَرَةٍ، فَكَشَفَ عَنْ وَجْهِهِ ثُمَّ أَكَبَّ عَلَيْهِ فَقَبَّلَهُ وَبَكَى‏.‏ ثُمَّ قَالَ بِأَبِي أَنْتَ وَأُمِّي، وَاللَّهِ لاَ يَجْمَعُ اللَّهُ عَلَيْكَ مَوْتَتَيْنِ، أَمَّا الْمَوْتَةُ الَّتِي كُتِبَتْ عَلَيْكَ فَقَدْ مُتَّهَا‏.‏ قَالَ الزُّهْرِيُّ وَحَدَّثَنِي أَبُو سَلَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّ أَبَا بَكْرٍ، خَرَجَ وَعُمَرُ يُكَلِّمُ النَّاسَ فَقَالَ اجْلِسْ يَا عُمَرُ، فَأَبَى عُمَرُ أَنْ يَجْلِسَ‏.‏ فَأَقْبَلَ النَّاسُ إِلَيْهِ وَتَرَكُوا عُمَرَ، فَقَالَ أَبُو بَكْرٍ أَمَّا بَعْدُ مَنْ كَانَ مِنْكُمْ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ مِنْكُمْ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ، قَالَ اللَّهُ ‏{‏وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ‏}‏ إِلَى قَوْلِهِ ‏{‏الشَّاكِرِينَ‏}‏ وَقَالَ وَاللَّهِ لَكَأَنَّ النَّاسَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ أَنْزَلَ هَذِهِ الآيَةَ حَتَّى تَلاَهَا أَبُو بَكْرٍ، فَتَلَقَّاهَا مِنْهُ النَّاسُ كُلُّهُمْ فَمَا أَسْمَعُ بَشَرًا مِنَ النَّاسِ إِلاَّ يَتْلُوهَا‏.‏ فَأَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ أَنَّ عُمَرَ قَالَ وَاللَّهِ مَا هُوَ إِلاَّ أَنْ سَمِعْتُ أَبَا بَكْرٍ تَلاَهَا فَعَقِرْتُ حَتَّى مَا تُقِلُّنِي رِجْلاَىَ، وَحَتَّى أَهْوَيْتُ إِلَى الأَرْضِ حِينَ سَمِعْتُهُ تَلاَهَا أَنَّ النَّبِيَّ صلى الله عليه وسلم قَدْ مَاتَ‏.‏

Narrated `Aisha:

Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon `Aisha and went straight to Allah’s Messenger (ﷺ) who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. By Allah, Allah will never cause you to die twice. As for the death which was written for you, has come upon you.”

Narrated Ibn `Abbas: Abu Bakr went out while `Umar bin Al-Khattab was talking to the people. Abu Bakr said, “Sit down, O `Umar!” But `Umar refused to sit down. So the people came to Abu Bakr and left `Umar. Abu Bakr said, “To proceed, if anyone amongst you used to worship Muhammad, then Muhammad is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:–“Muhammad is no more than a messenger, and indeed all messengers have passed away before him..(till the end of the Verse )……Allah will reward to those who are thankful.” (3.144) By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then). Narrated Az-Zuhri: Sa`id bin Al-Musaiyab told me that `Umar said, “By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet (ﷺ) had died.”(Sahih Bukhari Volume 5, Book 59, Hadith 733)

When Abu Bakr(ra) narrated this Hadith, all of the companions were relieved. Hazrat Umar(ra) states that he himself who was at one point ready to kill anyone who says the prophet(Saw) had died said:


“I became afraid. Both my legs began to tremble, so much so that when I heard that the Holy Prophet Muhammad(saw) had passed away, I fell to the ground” (Musnad Ahmad)

No one mentioned Isa(as) nor does any authentic narration state that anyone even thought about Isa(as). Some have alleged that it is because of the condition of the sahaba that they did not mention Isa(as). I ask them why Moses(as) was then mentioned?

It is said in some narrations that Umar(ra) said Muhammad(Saw) went to Allah for forty days and forty nights like Moses(as), no one even thought of Isa(As) at this time. It is narrated that Umar(ra) said:

“Some of the hypocrites allege that the Messenger of God is dead. By God, he is not dead but has gone to his Lord as Moses b. Imran went and remained hidden from his people for forty days. Moses returned after it was said that he had died. By God, the Messenger of God will [also] return and will cut off the hands and feet of those who allege that he is dead” (Tabari Volume 9 p 184)

This incident is such a huge incident in the history of Islam, and it is quite sad that even after this, many Muslims carry the belief that Isa(as) is alive but the greatest prophet Muhammad(saw) is dead, even though Quran says both have died. After this verse was said by Abu Bakr(ra) during this incident all sahaba understood the clear message that only Allah lives forever, and now even Muhammad(saw) has died but do not worry he was just a messenger and had to die just like all of the messengers before him who have also died, but follow Islam and Allah, because Allah will never die and is eternal.

Meaning of Khalat

Another baseless reply to this verse of the Holy Quran that the non Ahmadi Muslims try using is that “khalat” means passed not necessarily passed away but one has to keep in mind the argument being made is that when something possesses a soul and khalat is used it has no other meaning then death.

Also this tafsir of the non Ahmadis agrees with our view on khala as do dictionaries:

Tafsirul-Qonawi ‘Ali al-Baidavi, volume 3 and Tafsir Khazin, volume 1, it is stated: The Holy Prophet(sa) will leave this temporary world in the same way as the other Prophets(as) left by a natural death or assassination.


Non Ahmadis try to quote ayahs which use khalah and the word death is not used however the ayahs do all indeed refer to death even if not mentioned, when applied to a human being and no location or time is mentioned.

The Promised Messiah(as) himself challenged all Muslims in regards to this word and no answer was or will ever be given, as he states :

“I am prepared to hand over a reward of 1000 rupees to anyone who can prove from the Holy Qur’an, or any authentic, weak or fabricated Hadith, or the statement of any companion, or from a statement of any other Imam, or from the addresses (Khutubat) or (Dawaaween) of the era of the Jahiliyyah; and from all kinds of poetic verses or from the prose or verse of the Islamic (fusaha) that in the definition of Khalat, there is the meaning that an individual can go into the heavens along with his physical body.”