Islamic Perspectives on the Death of Jesus : Physical ascension and plausible Second Coming of Christ or Natural Death?

The Washington Post (January 5th 1978) reported that the university of Richmond Professor, Dr Robert Alley, lost the chairmanship of the Department of Religion there because he holds the view that Jesus never claimed to be the Son of God. After considerable research into newly found ancient documents, Dr Alley concluded:
“The (Bible) passages where Jesus talks about the son of God are later additions…what the church said about him. Such a claim of deity for himself would not have been consistent with his entire lifestyle as we can reconstruct. For the first three decades after Jesus’ death Christianity continued as a sect within Judaism. The first three decades of its existence of the church were within the synagogue. That would have been beyond belief if they (the followers) had boldly proclaimed the deity of Jesus”
If Jesus was neither “Son of God” nor God Himself, then he must have been a simple human being. Therefore, he must have died naturally as one new and ambitious and scholarly interpretation of the equivocal verses regarding the natural death of Christ suggested by the Koran must be the only plausible explanation to provide for the answer of the riddle. On one hand the general view about whether or not Jesus died naturally will be discussed; on the other hand, the rebuttal viewpoint of famous scholars will be presented as well. All of these discussions and arguments are quoted from following websites ( http://www.muslim.org/islam/death; http://www.irfi.org; http://www.geocities.com/athens; http://www.aaiil.com) . The conclusion of this short analysis is left to the judgment of the reader. If we have no right to sway the judgment of people, it must be précised that the conclusion drawn by the ( Sunni) scholar Mahmud Shalchut is really wise. As far as our own view is concerned, it is most likely reasonable to acknowledge that Jesus indeed did die from a natural death, and the promise of God to honor his spiritual, religious and moral status among the believers has always been fulfilled even with the advent of the final Prophet and messenger from the seeds of Abraham -as previously prophesized in the original Gospel of Jesus- was occurred: Muhammed- The Seal of Prophet hood and of all prophets.(Koran has always shown how mighty, virtuous, and righteous the Prophet Jesus was by confirming thereby some prophesy of Jesus himself regarding the upcoming of the final Messengership and Prophet hood of Ahmed (May God bless both of them). As a matter of fact, we have a last messenger and a last revelation of God that the whole humanity is invited to follow, but not blindly. That is because God says in the holy Koran that there is no compulsion in matters of religion whatsoever.

There are a number of hadiths which speak of the return of Jesus Christ to this world when he will resume his mission of preaching the message of the Oneness of Allah. That will definitely be the Divine message in its final form, i.e. Islam, as preached by Prophet Muhammad (peace be on them both). Those Hadiths and the Quranic statements which speak of the raising of the Prophet Jesus provide a full justification for the view of the majority of scholars that Jesus Christ did not die but was raised by Allah and that he will make a second appearance at a time which will be appointed by Allah Himself and known to Him alone. However, there are references to Jesus Christ in the Quran which use a term that is most frequently used to indicate death although not necessarily so. Linguistically speaking, the word means the completion of a term. When it refers to life, it means the completion of one’s life and its termination by death. It is used in this sense in other verses of the Quran. Dr. Kamal Umar quotes these verses in his book and translates them as referring to the death of Jesus. Thus, he gives the translation of Verse 55 of Surah 3 as follows: “When Allah said: Isa! (this is the Arabic name of Jesus) certainly I would cause you to die and would raise you to Myself and will protect you from those people who rejected you.” In this respect, Dr. Umar is not alone. A number of scholars, some of them prominent indeed, have expressed this view and argued that this expression which occurs in three different verses in the Quran, means actually that Jesus Christ died a natural death. They point out that Allah has protected him from his enemies, by foiling their attempts to kill or crucify him. There is no argument among Muslim scholars that Jesus Christ was neither killed nor crucified. But, as you see, some scholars argue that he died a natural death.
When these scholars refer to the “Ascension” of Jesus, or, to use the Quranic expression, his being raised to Allah, they interpret this as having an abstract sense. According to them, it means that his position with Allah has been enhanced and he has been given a very high status. This is indeed the case, because Jesus Christ is one of the five messengers of Allah who have shown the greatest resolve in their service of Allah’s cause. The other four are: Noah, Abraham, Moses and Muhammad (peace be on them all).
When these scholars speak about the Hadiths which tell of the second coming of Jesus Christ and what he will be doing, such as breaking the cross, killing the pig and preaching the message of the Oneness of Allah, they cast strong doubts about their authenticity. Their argument is not without validity. Where does this leave us? The answer is that there are two views: The first, which is held by a majority of scholars, is that Jesus Christ did not die but was raised by Allah and that he will make a second coming at a time determined by Allah, when he will be preaching the message of Islam. The other view is that Jesus Christ died a natural death after Allah had saved him from his enemies. Both groups of scholars agree that Jesus Christ was neither killed nor crucified. Needless to say, those who subscribe to the second view do not speak of a second coming of Jesus Christ.
What we need to know is that the raising of Jesus Christ alive to Heaven is not an article of Islamic faith. This means that if a person denies it he is not an unbeliever. A person is not considered to be an unbeliever for preferring a reasonable and valid interpretation of a Quranic verse. Had the Quranic verse been of the sort that cannot admit more than one interpretation, then denying its meaning could easily land the person who makes such a denial in the class of non-believers. This means that a person may adopt the view he prefers, but when he does so, he should arrive at the conclusion he prefers after carefully studying the matter and considering the evidence each group of scholars supply in support of their view. Dr. Umar has made a choice to which he is certainly entitled. I chose the other view and I am equally entitled to it.

Rebuttal and Refutation of physical ascension and affirmation of natural death

In the last section of the Fifth Sura of the Quran (Sura Al-Ma’idah), on questioning from Allah, 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.
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.
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 ProphetSAW has been pronounced. 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 ProphetSAW died, the companions went into a shock with grief. Hadhrat Umarra, of all persons, was so afflicted by grief that he unsheathed his sword and declared that whosoever said the ProphetSAW was dead would lose his head. He began to say that the 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 accepted the fact the Prophet (SAW) had passed away and no other Messenger was alive. This proves beyond doubt that the companions agreed with Hadhrat Abu Bakr’sAS interpretation of the verse that all prophets before the 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 Prophet Muhammad (peace and blessings of God be on him) more than He loves anyone else. He was the purpose for all creation as in a Hadith, Allah is quoted to have said: “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 ProphetSAW. If he has died in the usual way, other prophets have died in the same way. Knowing this, how can we think the ProphetSAW should 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? The Prophet (saw) had to go through all kinds of pain and suffering, torture and threats of death by the hands of his enemies, and yet was not lifted up in the Heaven for his protection, but when the life of Jesus was threathen by his enemies, Allah just picked him up phyically and took him to heavens and has kept him alive over 2000 years!
Hadhrat JesusAS is also among those to whom they call beside Allah (5:73), hence, he is dead.
THE TRADITIONS
1. The 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 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)
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REFUTATION OF ARGUMENTS GIVEN IN SUPPORT OF JESUS’ PHYSICAL ASCENSION TO HEAVEN
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: This verse does not testifies to the phyical ascention of Jesus to God! It would be absurd to think that one who is neither murdered, nor dies on the Cross has to necessarily ascend bodily to heaven. The words Maa Salabooho deny his having died on the cross , but do not deny the fact of Hadhrat Jesus’AS being nailed to the cross. In crucifixion one was nailed to a framework made in the form of a cross and then, being kept without food and drink, was made to die of pain, hunger, fatigue, bleeding 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.
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. Allah the Exalted in not fixed in any one point in space!
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. It is hard to believe that every act of humility literally lifts a person up to heaven in both body and spirit? 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 the prayer which the 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?
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 Hadhrat JesusAS, 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 supposed 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.
The Holy Quran very clearly states about the Jews:
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. 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 their false belief in Jesus’AS death on the Cross for their own reasons.

Natural Death of Jesus(pbuh)
Muslims all over the world uphold the Christian faith that Jesus(pbuh) is alive. The whole foundation of the Christian faith is rested on this concept and most Muslims overtly support their viewpoint. Somehow the Christian concept has infiltrated in Muslim faith long ago and now it seems it is part and parcel of Islamic concept.
Muslims take the help of two sites from the Holy Quran to obtain support for their viewpoint. The verses are 3:54 from Surah Al-e Imran and 4:157-158 from Surah An-Nisa’. We will give you correct translation of the verses, word for word, so that you can get the point. It is a sad that many Muslims blame the correct translation to be false and cite incorrect translations as authentic. We will show you several examples of correct and incorrect translations so that any sensible person can find out the true picture.

Analysis of the verse 3:54 from Surah Ale Imran
In the verse 3:54 Allah says:

3:54 Behold! Allah Said: “O Isa! I shall cause you to die and I shall exalt you towards me and I shall clear you of those who reject Faith, and I am going to make those who follow you above those who reject Faith – until the day of Awakening. Then towards Me is your return, so that I shall decide among you as to in which you used to differ.
They key words here are : Ya Isa, inni mutawaffika wa rafi’uka ilaiya
Meaning: “O Isa! I shall cause you to die and I shall exalt you towards me…..”

Interpretation of the word ‘wafat’:
The key word here is “wafat” . The most correct meaning of “wafat” is death, or take away soul. If soul is taken away from a person, it is nothing but death. The problem arises with regards to this verse, when Muslims refuse to interpret the meaning of “wafat” as death. Irony is that all scholars who translated the Holy Quran do agree “wafat” means death. Each and every scholar translated the word “wafat” as death in at least 20 different instances in their translations. However, in this particular verse, they interpreted the meaning as ‘take away’ and insinuate physical ascension. These translators did not hesitate to twist the actual meaning of the word of Allah to support Christian faith and to some extent weak Hadith narrated by Wahab bin Munnabba, Kab Akbar and one isolated Hadith by Abu Hurairaa.
While the Quran is the word of Allah, Hadith is word of a person. Hadith is not the words of Allah. A person can err, Allah can not err. That is why we often refer to some Hadith as Sahih Hadith – i.e. True Hadith. Because some Hadith may not be true. We don’t say the same thing about the Quran that some of its verses are Sahih verse and some are doubtful! This fact itself indicates that a few Hadith are not absolutely correct. Hadith is the sayings of prophet Muhammad(pbuh), but the prophet himself did not write down the Hadith. Several generation after the death of the prophet, Hadith was compiled by scholars. In this process hundreds of Hadith were rejected as they appeared to be false. In the end when the scholars agreed that a particular Hadith is correct, it was compiled into a book.
In spite of this we consider some Hadith to be true and some as weak. Some Muslims even say that for one correct Hadith there are thousands of false Hadith. This boils down to the fact that there are few Hadith that are not true. Fact remains that Hadith is a collection of words of a person, by persons. Please don’t misunderstand, I am not saying reject all Hadith.
My contention is that the position of the Quran is superior to Hadith. Whenever a Hadith comes to contradict a Quranic verse, the Quran must prevail, not the Hadith. But to most Muslims, the argument is Hadith has to be correct no matter what, because so many scholars unanimously certified that those are Sahih or True!!! So to ratify a Hadith, let the Quran become wrong or let one verse of the Quran contradict another verse, who cares? Let Allah’s word be confusing and contradictory, a Muslim is happy because to him Hadith is absolute!!! What a shame!
In the verse 3:54, two conditions are stipulated about Jesus(pbuh):
first, Allah will cause his Death,
second, he will be raised.
The second condition can not take place till the first condition is met. In other words, before Jesus(pbuh) can be raised, first, he must die. Let us see various translations of the same verse.
Correct translation : “O Isa! I shall cause you to die and I shall exalt you towards me…”
Yusuf Ali : “O Jesus! I will take thee and raise thee to Myself…”
Pickthall : “O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me…”
Rashad Khalifa : “O Jesus! I am terminating your life, raising you to Me…..”
Mohammad Sarwar : He told Jesus, “I will save you from your enemies, raise you to Myself…”
M. H. Shakir : “O Isa! I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me”
Al-Hilali & M. Khan “O ‘Iesa (Jesus)! I will take you and raise you to Myself….”
Farooq-i-Azam Malik: “O Isa (Jesus)! I am going to recall you (from your mission) and raise you up to Myself….”
Ahmed Ali: “O Jesus! I will take you to Myself and exalt you…..”

Critique: (****Most Correct, *** Fairly Correct. **Incorrect, *Grossly incorrect)

Yusuf Ali: “take thee” is not the appropriate meaning of “wafat”. ‘Take thee’ may mean death in a literal sense, but looks like Yusuf Ali avoided the debate whether it was death or physical rising. Thus he left the issue with plenty of conjecture. Elsewhere, wherever the word “wafat” was used in the Holy Quran, Yusuf Ali translated the word as “take soul” “die” or “death”. But in this case he is in utter confusion. Rating ***
Pickthall: “Lo!” is an extra word interpolated in the Quran. “I am gathering” is way off the closest meaning of “wafat”. Allah uses a future verb here, use of “I am” is grossly incorrect. Similarly, “causing” is a present verb and is wrong. By using “ascend” Pickthall is insinuating a physical rising rather than exalt in honor. Rating **
Rashad Khalifa: Use of present verb “I am” is wrong. Similarly, “terminating” and “rising” are present verbs and are wrong, however, use of terminating as meaning of death is more accurate than ‘collect’ or ‘recall’. Rating ***
Mohammad Sarwar: He left out the word “O Jesus” in the translation. Here Allah addressed Jesus(pbuh) by name. To translate the word as Allah told Jesus is inappropriate. “Save you from the enemies” is extra word interpolated in the Quran! Sarwar totally omitted the word “warafiuka” in his translation, instead interpolated his own thoughts in the translation. Rating * or worse.
M.H. Shakir: “terminate the period of your stay (on earth)” is verbose. This could very well mean death, but when he added ‘on earth’ in parenthesis, his intention is obvious. He is not referring to death. Rather, Shakir is clearly referring to Jesus’(pbuh) tenure on the earth is over and now he is spending the rest of his life in the outside of the earth. Rating **
Al-Hilali & M. Khan: Translation is identical to that of Yusuf Ali. “take you” is not the appropriate meaning of “wafat”. ‘Take you’ may mean death in a literary sense, but looks like Hilali & Khan avoided the debate whether it was death or physical rising. Thus he left the issue with plenty of conjecture. Elsewhere, wherever the word “wafat” was used in the Holy Quran, they translated the word as “die” or “death”. Rating ***
Farooq Malik: Strong denial to use ‘death’ as the meaning – instead there is obvious suggestion that Jesus’s mission is temporarily stopped, to be resumed in future! Far too many unwarranted words to justify his conditioned faith learned during childhood or in heresy. Use of ‘recall from your mission’ is nothing but clear suggestion that death did not occur. Rating *
Ahmed Ali: Utter confusion and awkward denial to use the word ‘death’. Ali admits that Jesus will be exalted in status, but confused about what happened prior to exaltation. First Jesus will be taken to Allah and then exalted. Ali failed miserably in translating the sentence as presented by Allah. Rating *
From this analysis we can see how these scholars have changed the words of Allah according to their own will and to support what they learned during their childhood and now they are conditioned to think that way. Some have mistaken the correct use of verbs(Pickthall, Khalifa). Some have omitted key words and interpolated fabricated words (Pickthall, Sarwar, Malik) and passed it over as Allah’s word! To derive a remote synonym for a word is one thing (Yusuf Ali, Shakir, Al-Hilali & M. Khan. Malik) but to fabricate additional words and omit key words are gross act of negligence and corruption.
The most correct meaning of the word “wafat” is death. Wherever in the Holy Quran the word “wafat” is used, all these translators derived the meaning as death, except in this verse 3:54, where they don’t see “wafat” as death!!!! What is the problem here? Why are they contradicting the meaning of ‘wafat’? What stops them from translating the words of Allah in its true context? They are seeing imaginary words only to support heresy they learned during their childhood.
Here are some of the verses in the Holy Quran where Allah used the word “wafat”. The verses are 2:234, 2:240, 3:193, 4:15, 4:97, 6:61, 7:37, 7:126, 8:50, 10:46, 10:104, 12:101, 13:40, 16:28, 16:32, 16:70, 39:42, 40:67, 40:77, 47:27 etc. In each of the instances, all these scholars translated the word “wafat” as death, or a word very close to death but none of them used a word to mean take away in alive condition. Let us examine some of the verses and see how these translators derived the meaning of “wafat” in these instances.
Verse 3:193
Yusuf Ali: “…and take to Thyself our souls in the company of the righteous”
Pickthall: “…and make us die the death of the righteous.”
Khalifa: “…..let us die as righteous believers”
Sarwar: “…let us die with the righteous ones.”
Shakir: “….and make us die with the righteous.”
Hilali & Khan: “……and make us die in the state of righteousness….”
Farooq Malik: “…And make us die with the righteous.”
Ahmed Ali: “…And grant us (the glory of) death with the just.”
Verse 4:15
Yusuf Ali: “…until death to claim them….”
Pickthall: “…until death take them….”
Khalifa: “…until they die,…”
Sarwar: “…until they die…”
Shakir: “….until death takes them away…”
Hilali & Khan: “…until death comes to them…”
Farooq Malik: “…until they die…”
Ahmed Ali: “…until death …”
Verse 7:126
Yusuf Ali: “…and take our soul unto thee as Muslims!”
Pickthall: “…and make us die as men who have surrendered.”
Khalifa: “…And let us die as submitters.”
Sarwar: “…let us die Muslims (submitted to God).”
Shakir: “…and cause us to die in submission.”
Hilali & Khan: “…And cause us to die as Muslims.”
Farooq Malik: “…And cause us to die as Muslims.”
Ahmed Ali: “….that we may die submitting (to You).”
Verse 10:46
Yusuf Ali: “…or We take thy soul…”
Pickthall: “…cause thee to die,…”
Khalifa: “…or terminate your life….”
Sarwar: “…or you die…”
Shakir: “….or cause you to die….”
Hilali & Khan: “…. – or We cause you to die,- ….
Farooq Malik: “…Or cause you to die….”
Ahmed Ali: “…or take you to Ourself,…”
Verse 12:101
Yusuf Ali: “…take Thou my soul (at death) as one submitting…”
Pickthall: “… Make me to die muslim (unto Thee), …”
Khalifa: “…Let me die as submitter…”
Sarwar: “…cause me to die as a Muslim…”
Shakir: “…make me die a Muslim….”
Hilali & Khan: “…cause me to die as a Muslim…”
Farooq Malik: “… make me die as a Muslim …”
Ahmed Ali: “…let me die submitting to You.”
You many go ahead and verify the translations of all other verses. If you do so, you will start discovering an emerging corruption (pardon me) by all the scholars. They misguided you by not translating a word correctly. Given all these facts, may we conclude that Jesus(pbuh) must die first before he can be raised?
Some Muslims say that ‘wafat’ here means death of Jesus(pbuh) after his descent from the Heavens in the later years. Good thing is that these Muslims do agree that ‘wafat’ means death! Please note, the verse here clearly denotes his relationship with his own people and not with any other people of the later days. The people of the later days would admittedly be followers of Muhammad(pbuh) and not of Jesus(pbuh). [Also see: Did Allah Say Jesus(pbuh) will Come Down?]

Interpretation of the word “rafa” – to raise/to exalt:
In the same verse 3:54 use of two words “wafat” and “rafa” may have led you to a double jeopardy. On top of that you are under constant influence of Christian doctrine. As a result you simply believe that Jesus(pbuh) did not die and instead was raised alive in heaven. In doing so, you are actually believing the Christian faith and failing to see the true teaching of the Quran. Not only that, now you are making one verse of the Quran contradict another.
The meaning of the word is ‘to raise’, ‘to exalt’. In order to validate the Christian faith, first, you refuse to see ‘wafat’ as death, and then interpret ‘rafa’ as physical ascension. When these two incorrect interpretations are combined, you find that Jesus(pbuh) was raised to the heaven.
Let us examine the use of the word ‘rafa’ in the Quran. The word ‘rafa’ occurred many times in the Quran conveying a meaning of spiritual honor and exaltation. Please note carefully what Allah says in the verse. He is saying that Jesus(pbuh) will be raised towards Him and not towards Heaven. So the question of Jesus(pbuh) being alive in the Heaven can not arise, because he was not raised in the Heaven. In the literal context even if we think that he was raised bodily near Allah, question comes, where is Allah? Is He ensconced somewhere in the sky, in Heaven or in a throne like a king? Didn’t Allah say that He is omnipresent – in other words, He is present everywhere? Would you say that Allah is confined in a physical body towards which He raised Jesus(pbuh)? Please answer, how can Jesus(pbuh) be raised to sky or Heaven when Allah said he will be raised towards Him. And that Allah is present everywhere (2:115); Allah is nearer to man than his heart (8:24); Allah is nearer to man than his jugular vein (50:16).
If that be true, then Jesus(pbuh) could not have been raised physically and bodily in to the sky. If really he was needed to be raised bodily towards Allah, then he could very well stay in Jerusalem, yet be near Allah – because Allah is present everywhere and in Jerusalem too.
This drives home the true meaning of the word ‘rafa’ – exalt in honor and/or exalt in spiritual dignity. This verse tells us that while the Jews were planning to kill him, (he will not be killed, rather) Allah will cause him to die a natural death and sanctify him against the charges of the enemies. Once again, please notice the sentence: Ya Isa, inni mutawaffika WA rafi’uka ilaiya… that is ‘rafa’ will take place only after the ‘wafat’. ‘Rafa’ after death can not mean physical ascension, but only exaltation in rank. This is more implied when the words ‘I shall clear you of those who reject Faith’ are present with it. This shows that while Jews plotted heinous crime against him, and brought him utter disgrace and condemned him as a cheat and planned to put him to a shameful death on the cross etc. Allah will instead save him and exalt him in honor and dignity.
Since the use of the word ‘rafa’ raised Jesus(pbuh) alive, the use of the same word in case of other prophets must do the same thing! Ask yourself, if you know of any other prophet who was raised alive in the Heaven? None? What about Prophet Idris(pbuh)? Regarding Idris(pbuh) Allah says in Surah Maryam 19:57 as: And We raised him to an elevated state. (WA rafa’naa hu…). The use of ‘rafa’ here should prompt you to declare that Allah raised Idris(pbuh) in alive condition in the Heaven or at least to a place hanging high above. If we apply the same logic, in case of Jesus(pbuh), use of the word ‘rafa’ kept him alive for 2000 years; therefore the same use of the word ‘rafa’ in case of Idris(pbuh) must keep him alive for 2000 years or so. The problem now is about these two alive people in the Heaven – Jesus(pbuh) and Idris(pbuh). The Muslims already made stories and speculations that Jesus(pbuh) will descend from the Heaven in the later days, but what about Idris(pbuh)? Has Idris(pbuh) come down already or when is he going to descend or is he going to stay there perpetually?
The word ‘rafa’ was used in different places in the Quran to mean spiritual honor and exaltation. Let us see some of the examples:
Great Prophets like Muhammad(pbuh) are exalted.
43:32 …And We have raised some of them above others in rank. (…WA rafa’ na…)
94:4 And We have exalted for you your mention (…WA rafa’ NA…)
Prophet Ibrahim(pbuh) has been exalted by Allah.
6:84 ….We exalt in degrees whom We please (…narfa’u darazaa…)
Prophet Idris(pbuh) has been exalted by Allah.
19:57 And We raised him to an elevated state. (WA rafa’naa hu…)
Righteous servants of Allah are raised in degrees.
6:166 …and He raises some of you above the others in degrees…. (…WA rafa’ aa
ba’dakum…)
7:176 And had We wished We would invariably exalted him; …. (…rafa’naa hu….)
56:3 It will abase it will exalt (…rafi’aah…)
All good deeds are raised towards Allah.
35:10 …all pure speech and all good deed, –He exalts it…. (…yarfa’uhu. …)
House of pious Muslims are raised high by Allah.
24:36 in (certain) houses which Allah has permitted to be raised up… (…an turfa’a WA yuzkara…)

From this discussion we see that no where the use of ‘rafa’ meant physical ascension. However, in 3:54 verse, you would interpret physical ascension just to validate the Christian faith. Whereas, if we honestly translate the word ‘wafat’ as death, then ‘rafa’ after death cannot mean physical ascension, rather exaltation in honor.
The tendency of Muslims is to destroy the teaching of the Quran only to validate the Christian dogma. Believe it or not, many Muslims approach the Quran like hypocrites – believe part of it and reject part of it. Muslims don’t want to believe in the total Quran. When this is pointed out to you, your defensive answers are:
• all Muslims believe Jesus(pbuh) was raised alive, so I also believe it (I don’t care what the Quran says);
• if I believe Jesus(pbuh) was not raised alive, then I become Qadiani, and I don’t want to be a Qadiani;
• my forefathers believed Jesus(pbuh) was raised alive, were they wrong? I would rather follow my forefathers (instead of following the teaching of Quran).
I faced similar dilemma when I was approaching the truth. Eventually I was able to reconcile the verses of the Quran and not make one verse contradict another. I was able to come out of the influence of Christian faith in Islam and find out the true meanings. At this time I don’t care what Qadianis say. My identity is Muslim, my religion is Islam and I believe what Allah and Rasul say.
My aim is not to blame you for believing in certain way. My aim is to show you that you have been kept in darkness, away from the truth. Unlike others, I am not jumping into conclusions by force, rather I am trying to show you the true picture, and leaving the decision to yourself. With this let us revisit two verses from Surah Ale Imran, 3:53-54.
3:53 And they made plots and Allah made His plans. And Allah is the most Excellent of the plan-makers.
3:54 Behold! Allah said: ‘O Isa! I shall cause you to die and I shall exalt you towards me and I shall clear you of those who reject Faith, and I am going to make those who follow you above those who reject Faith – until the day of Awakening. Then towards me is your return so that I shall decide among you as to that in which you used to differ.
In case of each prophets, Allah made plans against plots made by oppressors. This is the practice of Allah to protect His messengers at the time of aggression of enemies. Allah protected Musa, Ibrahim, Yusuf, Lut, Muhammad (pbu them) to name a few. In case of Jesus(pbuh) snatching him away from the enemies and lifting him alive in the Heaven can not be called a subtle and better plan of Allah when neither was it in the power of Jews nor in the power of anybody to counter it. In fact a better and subtle plan can be designed against another plan when it is contrived in a parallel manner.

Analysis of the verses 4:157-158 from Surah An-Nisa’
Verse 4:157-158 from Surah An-Nisa’ are the other two verses often analyzed to prove that Jesus(pbuh) did not die. Let us examine to see if the contention is valid one or a corrupt analysis.
In the verse 4:157-158, Allah says:

4:157 And (because of) their saying: “Surely we have killed the Masih, – ‘Isa, son of Mar-yam” the Rasul of Allah, and they could not murder him, nor could they kill him by crucifixion, but he was made to resemble to them. And verily those who differ regarding him are certainly in a doubt about him. They have no knowledge about it but are merely following a guess; and they could not kill him for certain;
4:158 On the contrary, Allah exalted him towards Himself. And Allah is Exalted in Power, most Wise.
…WA ma qataluhu yaqinan (157). Bal rafa’ahu-llahu ilaihi …..(158)

The Jews always claimed that they killed the Masih, the son of Maryam. Allah is telling Muhammad(pbuh) that although they claimed that they killed the Masih, in reality they could not murder him nor could they kill him by crucifixion. Then again, in the very same verse, Allah is telling that they could not kill him for certain.
Two types of death are being discussed here (a) a general murder (b) killing by crucifixion. The Jews wanted to cause either of the two types of death to Jesus(pbuh). Allah assures us that they failed to cause either type of death to him. The traditional Muslim faith is that since Jesus(pbuh) was not murdered or killed by crucifixion, only possibility is that he is alive somewhere!!! Muslims totally ignore the fact that Jesus(pbuh) could have died a natural death later on! If Jesus(pbuh) died a natural death, it is still valid that the Jews could not (a) murder him or (b) kill him by crucifixion.

Crucify vs. Kill by Crucifixion:

Your strongest argument is that this verse clearly tells “…. They could not murder him nor could they crucify him….”. I have checked the translation of the word “swalabu” by Yusuf Ali, Pickthall, Hilali & Khan, Rodwell, Sarwar, Khalifa and Shakir. They all translated the word as “crucify” and not “kill by crucifixion.” I would not say they are wrong. To understand the word ‘crucify’ you will have to apply your analytical mind.
The very intent of putting a person on the cross was to kill him as an evil or a wretched person. On few occasion if a person did not die on the cross, the Jews used to break his legs and hands and leave him to die. Jews would make sure that if a person was doomed for cross that person must die. Jews would not put a person on the cross and later let him walk away. So the meaning of crucifixion has an inherent sense of causing death thereby. Webster dictionary defines the word “crucify” as “to put to death by nailing or binding the hands and feet in a cross.” In case of Jesus(pbuh) if the scholars translate the word as “crucify” they are not wrong. But if we interpret the meaning that he was never ever hanged on the cross, then we are missing the entire message. If we further say that Jehova or someone else was hanged in his place, then we are really messing up everything and failing to see the true message of the Quran.
Please look carefully at the verse. The question of “killing” is the issue. In response to the claim by the Jews that they killed Jesus(pbuh), Allah’s reply is that (1) he was not killed or murdered in the normal fashion (2) he was not killed by crucifixion. This negates the possibility of Jews killing Jesus(pbuh) in any manner whatsoever, supported by the very last sentence of the same verse: “they could not kill him for certain.”
Invention of a story:
Although every attempt was done to prove that Jesus(pbuh) evaded death and was raised alive, because of verse 3:54, the Muslims could not prove conclusively that Jesus(pbuh) was raised alive. So they took the refuge of verses 4:157-158 to justify the belief. In order to substantiate the belief, now they invented a rambling story that has no support from the Quran. However, let us analyze the story.
According to the story, on the eve of actual crucifixion, a different person’s features became exactly like Jesus(pbuh). The Jews mistook the other person (Jehova?) as actual Jesus(pbuh) and hanged the wrong person on the cross. We don’t want to go into the debate of how absurd it is for person’s features to get changed. Let us give the benefit of doubt by saying that the other person’s features did not change but to the Jews it appeared so. They mistook the other person to be actual Jesus(pbuh).
Regardless of whether this story is true or false, regardless of whether Jesus(pbuh) was hanged on cross or not, fact remains that he could not have been raised before his DEATH, as testified by verse 3:54. If he was raised alive, then the verses 4:157-158 and 3:54 are in contradiction. The Muslim scholars will never want you find out that their preaching are contradictory and that they cannot conclusively reconcile these and several other verses.
Let me show you an extreme case of corruption. This translation is of verse 4:157, done by Hilali & Khan and published by the Saudi Government. They have placed Arabic text by the side of the English translation. Any naïve reader would think that the translation is representing the actual Arabic wordings. A naïve reader may further think that the combination of Hilali &Khan and Saudi Government must have produced correct teaching. On the contrary, it is incorrect and corrupt. You will be surprised to see the extent of manipulation. Let us examine:

4:157 Hilali & Khan :”And because of their saying (in boast) “We killed Messiah Isa (Jesus) son of Maryam (Mary), the Messenger of Allah,” -but they killed him not, nor crucified him, but the resemblance of Isa (Jesus) was put over another man (and they killed that man)….
Please note carefully, Hilali & Khan translated the Arabic WA lakin subbiha lahum as “but the resemblance of Isa (Jesus) was put over another man”. In the actual Arabic where are the words “of Isa” and “another man”? How dare Hilali & Khan put interpolated words inside the translation and surreptitiously suggest that these were “revealed text”? Did Allah reveal these words secretly to them, because apparently He forgot to reveal to Muhammad(pbuh) (nauzubillah!!!!). Or do they mean that they know better than Allah? Please note, Yusuf Ali, Pickthall, Shakir, Rodwell, and many others did not go this extreme.
Only adamant and utterly corrupt people, including Hilali & Khan may keep arguing that the translation is OK. Do I have to dig out the their eyes to show that “of Isa” and “another man” is not in there in the actual Arabic. They say this theory is based on some Hadith or Islamic consensus or something! Well, then put those interpolated and false words inside parenthesis, will you? Put all the babble and fraudulent stories as commentary in the footnote and not as translation. Don’t fool the Muslims with this notion that all the junk and fabricated words are “revealed text”. Suffice it say at this time that Hilali & Khan’s this translation is corrupt, false and adulterated. This is just one example of how they are cheating Muslims, and naïve Muslims are digesting the falsehood.

If we leave aside the stories and concentrate on understanding the verse we will see a different perspective. In the verse 4:157 please notice carefully, WA lakin subbiha lahum means “He was made to resemble to them” or “it was made to resemble to them” or “a likeness of that was made for them” or “a similitude was made for them” — not “someone was made to resemble him”. In the sentences, “it” or “that” refers to the incident and not a person. So Jehova resembling Jesus(pbuh) can not arise. It was Jesus(pbuh) who was made to “resemble” to them. Resemble to the very issue in question here: likeness or similitude of death. The issue is not Jesus(pbuh) resembling a different person or a different person resembling Jesus(pbuh). Jesus(pbuh) was set up on the cross and he was made (by Allah) to resemble to them (as if he really died) by sending him to a comatose or fainted state.
The Jews took a fainted or comatose Jesus(pbuh) as dead. “Verily those who differ regarding him are certainly in a doubt about him.” The word “differ” here refers to the those people who, at that time and later on refuse the clarification given by Allah that “…. They could not murder him nor could they crucify him….”. It is also possible that they would differ with their original contention that “Surely we have killed the Masih – ‘Isa son of Maryam”. Question remains, why should there be confusion if they really, positively and absolutely killed Jesus(pbuh) by crucifixion? Remains of his body should have been somewhere in Jerusalem to prove their contention. However, based on the clarification given by Allah, based on the fact that he lived till he had gray hairs (3:45, 5:40 – discussed next), based on various happenings after the incidence of crucifixion and in absence of any proof of his tomb in Jerusalem, they were in doubt whether these people really killed Jesus(pbuh) or not. This confusion among “those” people came up because after the incidence of crucifixion, they may have heard about Jesus(pbuh) talking, walking and mixing with his disciples (openly or secretly).
If they really killed Jehova taking him to be Jesus(pbuh), then his mortal remains or tomb should have been somewhere in Jerusalem. This tomb should have come to be recognized as the tomb of Jesus(pbuh). In reality there is no tomb in Jerusalem that was ever identified or can be identified (correctly or otherwise) as the tomb of Jesus(pbuh).
In Summary: The confusion arises because Allah said “…they did not crucify him..” What is important to understand is the word means ‘to kill by crucifixion’. The reason Jews put a person on the cross is to kill him according to their custom. They would not put a person on the cross and later let him go away. So, the word “crucify” has an inherent meaning of killing by crucifixion. Killing by crucifixion was their intent, and with this intent they did put him on the cross, however, they failed to kill him.
Please read an interesting site about substitution theory: Was Jesus Substituted on the Cross?

Many Muslims say verse 4:159 indicates Jesus(pbuh) will come back. If you think so, please read an interpretation of the verse 4:159: Interpretation of Verse 4:159.

What Happened to Jesus(pbuh) After
The Incidence of Crucifixion?
Evidences from the Bible and other authentic history tells us that Jesus(pbuh) was tried on the cross when he was 32 years old. For the sake of debate, if Allah did not raise him alive and if he did not die on the cross, what happened to him thereafter? Are there any evidence from the Quran? Trust me, there are evidences.
In Surah Ale Imran, Allah says:
3:45 And he will speak to the people in the cradle and then of gray-haired age and (he will be) one of the righteous
5:110 … you speak to the people in the cradle and in old age…..
23:50 … We sheltered them in a plateau having meadows and springs.

Various commentators of the Quran do agree about the use of words ‘gray-haired age’ and ‘old age’. However, they contend that old age refers to the time when he will descend from the sky. As we can see from this discussion, Jesus(pbuh) was not raised alive in the Heaven and he is dead. This gray hair age must have happened while he was still living during his time, some 2000 years ago. Then Allah also tells us that Jesus(pbuh) was later on sheltered in a place full of meadows and springs. These verses supports other verses and we can further ascertain that Jesus(pbuh) survived the incidence of crucifixion and lived up to old age.

Is Jesus(pbuh) Alive?
All traditional Muslims join the Christians and declare that Jesus(pbuh) is alive in Heaven. Muslims say that Allah raised Jesus alive and placed him beside Himself. If that is true, then today, his age is nearly 2,000 years!!! How is it possible for a man to live that long ? A Muslim will say, why not, if Allah wishes, He can do anything. No doubt about it, yes, Allah is the Almighty, and He has the capability to do anything. But the question is will Allah do this? Will Allah break the rule of nature? Will Allah break the same rule that He has set forth? Let us investigate this issue here:
67:3 Who has created the seven heavens in harmony. You can not see in the creation of the Rahman any inconsistency. Then turn again the gaze. Do you see any crack?
67:4 And then turn again the search once more, the eyesight will return to you defeated, while it is fatigued.
There are several other verses where Allah says there is no change in the course of Allah, that there is uniformity in the law of nature.

17:77 … And you will not find any change in Our course.
30:30 … there is no altering in the creation of Allah
33:62 … and you will not find any alteration in the course of Allah.
35:43 … But you will never find any change in the course of Allah and you will never find any shifting in the course of Allah.
48:23 the law of Allah which has been in operation from before, and you will never find any change in the course of Allah.
Which law of Allah has been in operation since before? Is it just the law of earth moving around the sun and movement of the planets and nothing more? What would you say about the law of birth, senescence and death? Don’t you agree that even birth and death are laws of Allah? That flower bloom, wind blows, day and night happen, sunrise and sunset—everything is in accordance to the law of Allah. Then Allah testifies you will never find any change in the course of Allah. Had there been a change, don’t you think Allah would have specifically told us so?

If Jesus(pbuh) is alive in the Heaven, his age today is more than 2000 years!! How can he live that long defying rules and laws set forth by Allah? Are we not making words of Allah contradict when we say in case of Jesus(pbuh) Allah changed his law and made him live that long? This brings us to the next question: can a person live that long? Let us see what Allah has to say about it.

16:70 And Allah creates you, then He causes you to die; and among you someone is caused to return to the worst of the age, resulting in his not knowing anything after knowledge. Allah is truly all Knowing, most Capable.
22:5 … And of you is one who is caused to die, and among you is one who is turned back to the worst part of life until he does not know anything after having
known…
36:68 And whomsoever We lengthen life, We reverse him in constitution
These verses tell us that whoever lives too long, Allah returns them as crippled and not knowing anything after knowledge. This is more like a cycle of life. Birth –> Infancy –> Childhood –> Adulthood –> Old age. At very old age, a person reverts to a state much like infancy, depending on assistance for almost every daily routine: eating, bath, walking, toilet etc. As if Allah reverts the person in constitution (36:68) and makes him another infant. Like an infant, at this time he does not remember things and has no knowledge of events around him.
In this context, if Jesus(pbuh) is allowed to live that long, by now he is so crippled and in the worst part of life that there is no use of him to come back and do anything for Islam. In fact he cannot do anything worthwhile at that age.
Thus you can see, when a Muslim denies the death of Jesus(pbuh) he is putting so many verses of the Quran to contradict each other. Most Muslims don’t realize that they are putting one verse to contradict another. When it is pointed out to them, they get so alarmed that now they try desperately to justify themselves. They successfully justify themselves, however, in the process first they invent several ridiculous stories, then they mutilate the translation to gain support for these stories and then they approach the Quran like hypocrites – believe part of it and reject part of it. They interpolate new words in translation as if these were Allah’s words and refrain from correctly translating a particular word. The Quran cannot support the stories they invent. Rather these rambling stories contradict the Quran again and again. It is sad that Muslims don’t want to believe in the total Quran.

Proof of Death of Jesus(pbuh)
There are several convincing proofs in the Quran regarding death of all living being and particularly all Rasuls. Most Muslim don’t like to pay attention to this for various reasons, mainly due to fear of being caught in double jeopardy regarding Jesus(pbuh) death. If one does not believe in these verses and teachings, then he is in a way rejecting part of the scripture and believing in those parts that suits him. Like a hypocrite.
Let us begin with the verse from Surah Ma’idah where Allah says as under:
5:75 The Messiah, son of Maryam, was none but a Rasul, surely the Rasuls have passed away before him. And his mother was a truthful woman and they both used to take food…
Among other things, this verse tells two things:
(1) Jesus(pbuh) was only a Rasul,
(2) Rasuls before him have passed away.
Based on this, we can interpret that since all Rasuls before Jesus(pbuh) passed away, he too will pass away. Both you and I agree to this, but the question is when he will pass away? I say he passed away after spending his normal life, you say that he is alive and eventually he will pass away when he will come back on the earth, revive Islam and so on. It is important to understand the meaning of the words ‘passed away’. If you think ‘passed away’ do not mean ‘death’, then there must be other prophets who are alive. You must specifically tell us which other prophet(s) before Jesus(pbuh) did not die and living at that time. Since we know that all prophets before Jesus(pbuh) are dead, the use of words ‘passed away’ clearly means death.

If the above verse is not all convincing to you, let us explore another verse from Surah Ale Imran. In the battle of Uhud, prophet Muhammad(pbuh), leading the Muslim army, fell down injured. A rumor spread that Prophet has been killed. The Muslims were in despair and brokenhearted. At that moment, in order to instill confidence and boost morale of the Muslim army, a revelation came saying:
3:143 Muhammad is no more than a Rasul, surely the Rasuls before him have already passed away. If then he dies or be killed, will you turn upon your heels?…
Among other things, this verse tells two things:
(1) Muhammad(pbuh) was only a Rasul,
(2) Rasuls before him have passed away.
In the verse 5:75, we know that all Rasuls before Jesus(pbuh) died, but right now based on this verse alone we are not sure about him. Then in verse 3:143, we further come to know that all Rasuls before Muhammad(pbuh) passed away. We already concluded ‘passed away’ in the verse 5:75 meant ‘death’. In this verse, the meaning of ‘passed away’ is very clearly given by Allah as (a) he dies, (b) be killed. So by ‘passing away’ Allah meant death and killing and nothing else. Thus we can conclude that the use of the same word in verse 3:143 can not mean anything different other than death. If Jesus(pbuh) was an exception and did not pass away, Allah surely would have mentioned it. It is not a small exception by any means.
These two verses are so convincing and unambiguous that there should not be any doubt about his death! But alas! Muslim people have tremendous hesitation in accepting the words of Allah! The verse conclusively proves that Jesus(pbuh) who arrived more than 600 years earlier to Muhammad(pbuh) has definitely passed away.
Remember, if you don’t believe the teaching of the verses, you are not believing the total Quran. When the verse 3:143 was revealed, if the Muslims had any knowledge that Jesus(pbuh) was still alive, they would have raised a question.
Much later, when Prophet Muhammad(pbuh) actually died, it was hard for Muslims to accept the sad news. Thinking that it was conspiracy of the rumormongers, Hazrat Umar (r) drew his sword and declared that whosoever would say that Muhammad(pbuh) was dead, he will behead him. At this critical situation, Hazrat Abu Bakar arrived, seeing the critical situation, he went into the hut of the Prophet and ascertained the truth. Then he came out and recited the same verse from Surah Ale Imran 3:143 and further declared that whosoever wants to worship Muhammad, let him know that he is dead, and whosoever wants to worship Allah, let him know that Allah is all abiding.
This incidence conclusively proves that all the companions of the Prophet and Caliphs knew that all Rasuls before Muhammad(pbuh) had died. If the companions believed that Jesus(pbuh) was still alive, then at least someone would have raised a point here.
If this is not enough, let us explore more verses. From verse 5:75 above, we already know that “the Messiah, son of Maryam was none but a Rasul…”. Let us see what Allah tells about Rasuls in general.
In Surah Al-Anbiya’ verse 21:7-8, Allah declares:
21:7 We did not send before you (O Muhammad(pbuh)) any but man to whom We sent revelations; therefore you ask the followers of the Reminder if you do not know
21:8 And We did not give them bodies not taking food and neither are they abiding
Among other things, the important findings from these verses are:
(1) All Rasuls were human beings
(2) Their mortal bodies sustained on food
(3) They are all dead
The Quran categorically tells that all prophets were human being, they were not superhuman or god. Because they were human beings, whatever is natural to a human being has to apply to them as well. All human being eat food for sustenance, so also all Rasuls were dependent on food for sustenance of their physical bodies.
25:20 And We did not send before you any the Rasuls, but they surely ate food and walked through the street.
Whatever applies to human being has to apply to Rasuls also. Emphasis on such mundane thing like eating food and walking on street suggest that there is nothing extraordinary in their lives. They are just like any other human being. This is true about their life and death. Once again, I must reiterate that if you don’t believe in the death of Jesus(pbuh) you are putting all these verses to contradict each other. Not only that, you are believing only part of the Quran that suits you and rejecting other part that does not fit your notions and Christian dogma.

Yet Another Proof
There is one verse in the Quran where Jesus(pbuh) summarizes his relationship with his people.
The verse is from Surah Ma’idah 5:116-117.
5:116 And behold! Allah will say: ‘O Isa, son of Maryam was it you who said to the people (– the Christians, especially the Roman Catholic) “Take me and my mother for two deities besides Allah?” He will say: “Glory to be to You! It is not fit for me to say what is not right for me (to utter). If I had said that, You would then have known it indeed. You know what is in my mind, while I do not know what is in Your mind. Surely you are the great Knower of hidden matter
5:117 “I did not say to them anything except about what You had ordered me, namely, “serve Allah, my Rabb and your Rabb” and I was witness over them so long as I was with them, but when you caused me to die (wafat), You were Watcher over them. And You are a Witness over all things
This is another definite evidence of death of Jesus(pbuh). On the Day of Judgment Allah will question Jesus(pbuh) whether he taught his people to take him as a god. Jesus(pbuh) will reply that he did not teach so, and he bears witness that during his lifetime his people did not take him and his mother as gods besides Allah, but he does not know what they did after his death.
We all know that Christians do regard Jesus as Son of God and Mary as a goddess. If Jesus(pbuh) is alive, this should not have happened. How to reconcile this verse? According to the verse, the Christians were supposed to take Jesus and his mother as deities only after his death (wafat)!! And his death is yet to happen!!!! The answer is if this has to happen, then according to the verse Jesus(pbuh) must have died. It is only after his death people accepted him and his mother as god and goddess.
The key word here is ‘wafat’ – death. Falamma tawaffai tani – that is, ‘but when you caused me to die.’ Those who don’t want to believe in the message, translate it saying that ‘when you took me away’ thereby suggesting that when he was raised alive. Thus when Jesus(pbuh) was not with them physically, they started accepting him and his mother as god and goddess.
This is yet another instance where the meaning of ‘wafat’ is not taken in its true context. We already discussed above that the scholars and translators of the Quran interpreted the meaning of the word ‘wafat’ as death but in one or two instances they twist the meaning and suggest physical ascension. [See: Interpretation of the word ‘wafat’.]

Did Allah Say Jesus(pbuh) Will Come Down?
Based on two different verses you believe Jesus(pbuh) was raised bodily in Heaven. If that is so, he has to come down one day. At least you believe he will come down one day. Please show me just one verse where Allah said He will send him back. The verse should be at least as clear and precise as the those where Allah said Jesus(pbuh) will be raised. If you find one, please e-mail me back. If you think verse 4:159 is THE verse about his Second Coming, please read the following site by the same author: Interpretation of Verse 4:159 .
There is absolutely no verse in the entire Quran where directly or indirectly Allah said anything about Jesus(pbuh) coming back later days. Since Allah did not say anything about Jesus(pbuh) coming back, where and how did you come up with the story?
Your contention is that Allah specifically said Jesus(pbuh) was raised alive in the Heaven! My argument is in that case Allah must specifically tell us when and where Jesus(pbuh) will come down. Allah can not just leave the matter unanswered. It is a serious matter. Allah can not leave such an important and serious matter to be answered outside of the Quran by a Hadith or Christian commentary or an Islamic Fatwa.
Brothers of Islam, please note here that in the Quran Allah has spent plenty of time and space to narrate about Jesus(pbuh), his birth, his mother Maryam, his childhood, his bringing up, his death and so on. In case of few other prophets Allah has given so much details. And then do you think Allah just forgot to mention about his coming back, especially keeping him alive for more than 2000 years?

Are you Contradicting?
Briefly speaking, let us find out who is contradicting. If you say Jesus(pbuh) did not die, then you must admit the Quran is full of contradiction. Whereas Allah clearly told us there is no discrepancy between different verses:
4:82 Do they not then ponder over Quran? And had it been from anyone except Allah, they would surely have found therein a great deal of discrepancy.
86:13-14 Verily this (- the Qur-an) is a conclusive discourse, and it is not a thing of joke.
Facts from the Quran If you believe Jesus(pbuh) is alive, then
All Rasuls before Muhammad(pbuh) passed away (3:143) This is a serious contradiction
Meaning of the word ‘wafat’ is death in more than 20 different verses in the Quran Use of the word ‘wafat’ in 3:54 and 5:117 are serious exceptions and contradictory.
Christians would regard Jesus(pbuh) and his mother as God ONLY after his death (wafat) (5:116) The verse is contradictory since the Christians have been considering Jesus(pbuh) and his mother as god for a long time.
Laws of Allah has been in operation from before (48:23) He has defied the law and put the verse in contradiction
You will not find any alteration in the course of Allah (33:62) This is a serious alteration in the course of Allah. A man is alive for over 2000 years. The verse is contradictory.
Several verses say there is no inconsistency in the law of nature and law of Allah (67:3-4; 17:77; 30:30; 33:62; 35:43; 48:23) All these verses are in serious contradiction – for no man can live that long!!
Allah will first cause Jesus'(pbuh) death and then raise him (3:54) How did he get raised before his death? This is a serious contradiction.
Whomsoever Allah grants long life – He reverts them to worst age and the person forgets all the knowledge (16:70) By now Jesus(pbuh) has no knowledge of anything at all. How can he come back and do any good for Islam?
All Rasuls before Muhammad(pbuh) are no more abiding – or alive (21:8) This verse is in serious contradiction.
Mortal bodies of all Rasuls sustained on food (21:8). Somebody must tell who is providing food for Jesus(pbuh)
Whomsoever Allah grants long life, He reverts them in constitution (36:68) Jesus(pbuh) must have been reverted in constitution – he is fragile, crippled – dependent on others like an infant.
There is no inconsistency in the creation of Allah. The more we search for inconsistency, the more the eye will come back fatigued, but we won’t find any inconsistency (67:3-4) This itself is the biggest inconsistency in the creation of Allah. A man is living for 2000 years!! The eyes are not fatigued yet, but we seem to have found utter incoherence in Allah’s words!!!

7. Views of modern Muslim scholars (3)
IV. Ulama of the Indo-Pakistan Sub-Continent (continued)
12. Allama Niyaz Fatehpuri writes:
“Thirty-eight years ago I wrote in detail in Nigar that it is clearly proved from the Divine word that he (Jesus) died his natural death.”
(Monthly Nigar, Lucknow, India, June 1961)
13. The chief editor of Al-Jami‘at, Delhi, Maulana Muhammad Usman Farqleet, gives his view as follows:
“Had belief in the second coming of Jesus been a fundamental article of faith and a means of salvation according to Islam, the Holy Quran would certainly have mentioned this doctrine explicitly since it claims to contain all matters of guidance: inna ‘alai-na la-l-huda, ‘it is Our responsibility to show that path of guidance’ [92:12]. However, the Holy Quran nowhere speaks of the second coming of Jesus. Hence it is right to conclude that the second coming of any prophet, and that too after the Khatam al-mursalin, is absolutely against the Quran … By saying Khatam an-nabiyyin the Quran has, with “alif, lam”, closed the door to every type of prophethood. Furthermore, there is Jesus’ statement that ‘Ahmad shall come after me’; he himself cannot come after Ahmad.”
(Shabistan Urdu Digest, New Delhi, November 1974, p. 18)
14. Muhammad Hasan ibn Muhammad Abbas, mujtahid and ustad at the Madrasa Nizamiyya, Lucknow, India, wrote:
“The findings of authentic, established books and the Quranic commentaries of the great scholars prove the wafat of Jesus, i.e., that he died. Thus, two verses in particular provide evidence for his death: firstly, inni mutawaffi-ka wa rafi‘u-ka ilayya; and secondly, falamma tawaffaita-ni kunta anta-r-raqiba ‘alai-him. These verses are quite sufficient to prove Jesus’ death. If these do not suffice, I can write still more and give ahadith in support.”
(as quoted in Tashhiz al-Azhan, April 1921, p. 39)
15. Abdullah Yusuf Ali, in the first edition of his English translation and commentary of the Holy Quran, rendered verse 3:55 as: “I will take thy soul and raise thee to Myself.” In the footnote at this point in the first edition, he wrote:
“Read this along with 4:157 where it is said that the Jews neither crucified nor killed Jesus, but that another was killed in his likeness. The guilt of the Jews remained. But Jesus completed his life and was when he died taken up to God.”
16. Maulana Ameen Ahsan Islahi, former deputy head of the Jama‘at-i Islami, writes:
“The meaning is that Muhammad (peace be upon him) too is a messenger of God, just as there had been many other messengers of God in the world. He too may have to face the same kind of trials and tribulations that they encountered. Just as all messengers (tamam rasulun) had had to pass through the stage of death, he too would die one day. His being a messenger of God does not mean that he would not die or cannot be killed.”
(Tadabbar Quran, vol. i, p. 287, under verse 3:144, published in Lahore, 1967)
17. Sayyid Abul ‘Ala Maudoodi has written the following upon this topic:
i. “The most appropriate course of action according to the Quran is to refrain from giving further details of raf‘ jismani (bodily ascension) and of maut (death) … In fact, one should consider Jesus’ ascent to be an extraordinary manifestation of Divine power, and leave its exact nature explained briefly as God Himself has left it brief.”
(Maulana Maudoodi par itrazat ka ‘ilmi ja’iza, by Maulvi Muhammad Yusuf, Part I, p. 169)
ii. “I think that this issue is among the mutashabihat (unclear verses), for we cannot comprehend the exact nature of Jesus’ ascent, his staying alive somewhere, and his subsequent descent at some future date. What we have been taught about the mutashabihat is that we should not investigate them further, but merely believe in however much has been told to us. To undertake investigation of the mutashabihat, and to be indifferent to the muhkamat (explicit verses), is clear sign of perversity.”
(Letter dated 1 January 1951, ref: 760/71, Ichhra, Lahore)
iii. In answer to a letter, Sayyid Abul ‘Ala Maudoodi had his reply written by Mr. Naeem Siddiqi as follows:
“As to what I have understood from the Holy Quran regarding the death of Jesus … I have already explained it, and you can read it. As to Jesus’ second coming, I cannot put it higher than a possibility because the Quran gives no explanation of it, and the basis of firm faith cannot be laid upon Hadith. It could be that God may send Jesus to earth again, and if He so wishes there cannot be any bar against it. In any case, this point is not part of Islamic doctrine.”
(Rukh kardar by Chaudhary Habib-Ullah, p. 243)
iv. “The Quran does not explicitly state that God raised up Jesus, body and soul, from earth to heaven. Nor does it clearly say that he died a natural death on earth, and that only his soul was raised up. Thus, on the basis of the Quran, neither of these views can be definitely negated or confirmed.”
(Tahfim al-Quran by Maulana Maudoodi, p. 240)
18. Ghulam Ahmad Pervaiz writes in his Quranic commentary:
i. Under the verse “They planned, and God also planned”, he writes:
“Thus, that nation became divided into two parties, one supporting the truth and the other opposing it. The opponents started using secret means and plans in order to lay their hands on Jesus. Countering this, God produced hidden ways and means of saving him, and it is evident that the means devised by God are superior in every respect. Their final plan was to have Jesus arrested and crucified, so that he would, according to them, die in disgrace and humiliation. But God said to Jesus: Be not perturbed, this conspiracy of theirs can never succeed; you will die a natural death, and I will grant you high ranks; I will take you far beyond the reach of these enemies, and clear you from the accusations coined against you; your followers appear to be weak at this time, but in the end I will make those who follow you to be ever above those who deny you.”
(Mafhum al-Quran, Sura 3, vv. 53-54, p.132)
ii. “Verse 156: The list of their crimes does not end here, but carries on further. The denial of truth and persistence in haughtiness and arrogance made them reach such a stage that they levelled a grievous slander against a virtuous woman like Mary. And regarding a glorious prophet like Jesus, to this day they proudly claim to have killed him, making him die in disgrace. However, the fact is that they neither killed him nor made him die, according to them a death of disgrace, by putting him on the cross. What actually happened was different from what they thought had happened, and the reality became obscure to them. On the other side, the people who differ from the Jews on this matter, i.e., Christians, do not know the truth either. Their explanations too are based on conjecture and guess work. Thus neither the Jews nor the Christians know the truth of the event, neither of them having any sure knowledge. The truth is what has been stated above, i.e., Jesus was not killed, nor did he die an accursed death upon the cross as asserted by the Jews, but rather, God elevated him in status.”
(ibid., Sura 4, verses 156 to 158, p. 229)
iii. “Verse 117: I (Jesus) said to them only what You (God) commanded me, i.e., worship God, your Lord and my Lord. Whilst I was among them I watched over them (so that they may not go wrong), but when You caused me to die I ceased to be the watcher, and after that You were their guardian, not only theirs but You are the guardian of everything in creation.”
(ibid ., Sura 5, verse 117).
iv. “From the above explanations the fact has come to the fore as to how the Holy Quran has refuted this false belief of the Jews and the Christians that Jesus was crucified. As to the Christian belief that was raised up to heaven alive, this does not find support in the Quran either. On the other hand, it contains evidence which makes it clear that, like other prophets, he completed his span of life and died.”
(Shu‘la Mastur, p. 72)
v. “The fact is that the concept of Jesus being raised up to heaven alive is a later invention of the Christian religion. The Jews gave currency to the idea — and it seemed to be so on the face of it — that they had killed Jesus upon the cross. The disciples knew that this was not true, but for reasons of expediency they could not contradict it.”
(ibid., p. 83)
19. Maulana Sayyid Abdud-Da’im Jalali writes:
“It is recorded in an authentic hadith that the Holy Prophet Muhammad stated: ‘Had Moses or Jesus been alive, they would have had to follow me’.”
(Tafsir Bayan as-Subhan, on Part 3, p. 349)
20. Abu Zafar Nazish Rizvi wrote a poem entitled Dastan-e Haram, a verse of which says of the Holy Prophet Muhammad’s demise:
“After Moses and Jesus, from the world
Did the honoured Messenger depart to eternity.”
(Newspaper Azad, 12 October 1951)
21. Lt.-Colonel Khwaja Abdur Rashid writes:
“As the Ulama of Islam, among whom were many converts from the Ahl al-Kitab, had raised Jesus to heaven, the difficulty then arose for the Quranic commentators as to how he should be brought back in order to die his natural death. Hence, to prove this ‘return to earth’, he was presented as a sign of the Judgment Day. Iqbal grasped the reality, and so it was that he said:
‘Look for the descent of God upon the minaret of your own heart, And give up waiting even for the Mahdi or Jesus’.”
(Weekly Chatan, 1st December 1958, p. 7)
22. Maulvi Muhammad Ali of Jalandhar writes:
“One day I was sitting in a mosque in Multan, where a Mirza’i [Ahmadi] was having an argument with a Maulvi Sahib. The Mirza’i kept on repeating that Jesus had died, and the Maulvi Sahib would shake his head in denial. Fifteen or twenty minutes elapsed in this argument. I came and sat with them, and said to the Mirza’i: Please excuse the Maulvi Sahib, and talk to me instead. He at once said: Jesus has died. I raised my hands and said: Let us pray that God grants him paradise.”
(Newspaper Azad, Lahore, 25 January 1952, p. 1)
23. Professor Ilyas Barnee, the author of the famous anti-Ahmadiyya book Qadiani Mazhab,states in his book Islam:
“As to the second point, how Christ was raised up to God, it is further explained as below: ‘Behold! God said, O Jesus! I will take thy soul (make thee die) and raise thee to Myself and clear thee (of falsehoods of those who blaspheme that they crucified thee is cleared by the Quran)’ — section 6 of sura III Al-e Imran. ‘And I (Christ) was a witness over them (Christians) whilst I dwelt amongst them, (but) when Thou took my soul (made me die) Thou wast the watcher over them and Thou art a witness to all things’ — Section 16 of Sura V Ma’ida. ‘So peace is on me (said Christ) the day I was born, the day that I die, and the day that I shall be raised up to life again (at resurrection)’ — Section 2 of Sura XIX Maryam.”
(Vide Our Movement, by Mr. Naseem Saifi, p. 71)
24. Khwaja Ibadullah Akhtar, B.A., of Amritsar expresses his view as follows:
i. “We do not wish to say any more on this issue than that Jesus was certainly nailed to the cross. However, he did not die on the cross, nor could have any man died on the cross in such a short period. But he fell into such a state of unconsciousness as to make people suspect that he had died. In that state of unconsciousness he was taken down from the cross, and being thought to be dead, placed in a tomb a sketch of which we have given in this book. When he became conscious, he left the tomb by himself.”
(Damishq, p. 54, published by the Steam Press, Amritsar, India, 1911)
ii. “The Christian religion is so bound up with the person of Jesus that if the Christians were to believe that Jesus has died this religion would also be dead Thus this religion is based upon the person of Jesus.” (ibid., p. 50)
25. The editor of the monthly Balagh al-Quran, Lahore, writes:
“Just as un-Quranic ideas have made the birth of Jesus a riddle, so it is also said about his death that he has been living in the fourth heaven for two thousand years, that he shall return, marry, have children, and then die. The argument for his being taken up to heaven is based upon the words Bal rafa‘a-hu Allahu ilai-hi, the meaning of which we have explained on page 29, that God caused him to migrate (hijra) to Himself, in accordance with His law for all the prophets. For if raf‘ be taken to mean lifted up to heaven, then it would have to be believed that the prophet Idris too is alive and living in a high place, as God has said of him: wa rafa‘na-hu makan-an ‘aliyyan (19:57) — ‘We raised him to a high place’. Obviously, just as the word rafa‘na-hu is used about Idris, the meaning of rafa‘a-hu Allahu ilai-hi according to the context is to raise in status by migration (hijra), not raise up to the sky.
Now let us consider whether Jesus is alive or dead. For this, the following two verses of the Quran should be examined: ‘Muhammad is only a messenger of God; many messengers before him had passed away’ (3:144); ‘The Messiah, son of Mary, is only a messenger of God; many messengers before him had passed away’ (5:75). Both verses contain the expression: ‘Messengers before him had passed away’ (qad khalat min qabli-hi-r-rusul). According to this, if a messenger before Jesus were alive then it could be believed that a messenger before the Holy Prophet Muhammad, i.e. Jesus, was also alive. But if, according to this expression, no messenger before Jesus himself can be believed to be alive, then it should be remembered that Jesus too, as a messenger before the Holy Prophet Muhammad, according to ‘messengers before him had passed away’ is included amongst these prophets and has died. And as, by the clear testimony of the Quran and in accordance with the laws of nature, Jesus has died, neither is the view correct that he went up to the fourth heaven nor can the idea of his return arise.
The following verse is also adduced to prove that Jesus is alive: Qul fa-man yamliku min Allahi shai’-an in arada an yuhlika al-masiha ibna Maryama wa umma-hu wa man fil ardi jami‘-an (5:17). Its usual translation runs: ‘Say (O Prophet): Who is it that can interfere in God’s purpose if He wishes to destroy the Messiah, his mother, and all the creatures on earth’. If, on the basis of this usual translation, Jesus is believed to be still alive his mother would also have to be believed to be alive because after masih (Messiah.) occur the words umma-hu (his mother). However, as Mary is accepted as having died in accordance with the Divine law ‘every soul must taste death’, Jesus too must be considered dead according to this law. Moreover, since according to the Quranic verdict ‘Muhammad is only a messenger, messengers before him had passed away’, Jesus passed away before Holy Prophet Muhammad, i.e., he died like the other prophets, the verse under discussion must be translated according to the rule that in Arabic the past may be referred using the imperfect [i.e. present or future] tense. Remembering also that the wa (and) in umma-hu wa man fil ard (his mother and all the creatures on earth) indicates companionship, the correct significance of this verse, corresponding to the laws of nature, is this: ‘Say (O Prophet): Who is it that can interfere with God’s purpose if He wishes to destroy, along with the Messiah and his mother, all the creatures on earth’.
“In this Quranic verse it is correct to take the imperfect tense as referring to the past, just as in the following verse about the history of Joseph the imperfect tense must be taken to refer to the past: ‘And thus did We give to Joseph power in the land — he had mastery (yatabawwa’u) in it wherever he liked (yasha’u)’. In this verse the two verbs yatabawwa’u and yasha’u are in the imperfect, but they cannot be translated except in the past tense. To say about the deceased Joseph that ‘he has mastery in it wherever he likes’ is absolutely wrong.
Jesus’ death in his own words — On the Day of Judgment God will ask Jesus: ‘Did you tell people to take you and your mother as gods besides Allah’? He shall reply: ‘Certainly not! So long as I was among them I watched over them, and did not let them make any such idolatrous utterance. However, when You caused me to die, You were the watcher over them’. Here the words ‘when You caused me to die’ convey that it was after he died that his people made him and his mother gods. This topic is explained in Sura Ma’ida, verses 116 and 117. The words of the verse are: falamma tawaffaitani kunta anta al-raqiba ‘alai-him — ‘when You caused me to die, You were the Watcher over them’. Since it is proved from the Holy Quran that Jesus and Mary were taken to be gods after the death of Jesus, it follows from this that he has died.”
(Monthly Balagh al-Quran, December 1963, p. 32, published by the Idara Balagh al-Quran, Samanabad, Lahore)

Exaltation of Jesus by Prof. Mahmud Shaltut:
________________________________________
“A letter was received by the Professors of the Great Al-Azhar University of Cairo from Abdul Karim Khan working under the command of the Allies in the Middle East containing an inquiry:
Is Jesus dead or alive according to the Qur’an and the Holy Traditions of the Holy Prophet? What do you think of a Muslim who does not believe that he is still alive and what about one who disbelieves in him in case he comes to the world for the second time?
This question was referred to the Senior Professor Sheikh Mahmud Shaltut, a member of the Senate of the learned Professors who replied as follows:
Now, the Qur’an mentions Prophet Jesus in reference to his fate at the hands of his people in three chapters:
1. In the chapter The Family of Imran where it is stated : “But when Jesus 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: Our Lord, we believe in what Thou hast revealed and we follow the Apostle, so write us down with those who bear witness.’ And they planned and Allah (also) planned, and Allah is the best of planners. When Allah said : O Jesus! I will cause you to die and exalt you in My presence and clear 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 I will decide between you concerning that in which you differed” (3:51-54).
2. In the chapter The Women Allah says : “And their saying: Surely We have killed the Messiah, Jesus son of Mary, the apostle of Allah: and they did not kill him nor did they crucify him, but (the matter) was made dubious to them and most surely those who differ therein are only in a doubt about it: they have no knowledge respecting it, but only follow a conjecture, and they know it not for sure. Nay: Allah exalted him in His presence and Allah is mighty wise” (4:157-158).
3. And in the chapter The Food says Allah: “And when Allah will say: O Jesus, son of Mary! did you say to men, take me and my mother for two gods besides Allah? He will say: Glory be to Thee, it did not befit me that I should say what I had no right to (say): If I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind; surely Thou art the great knower of the unseen things. 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 Overt the watcher over them, and Thou art witness of all things” (5:116-118).
These are the verses of the Holy Qur’an wherein all that Jesus experienced at the hands of his people is related.
In the last verse (verse from the chapter The Food) there is a mention of an incident of the hereafter when Allah will ask Jesus concerning he and his mother being worshipped in the world. And Jesus in reply would say that he did not say aught to them except what God commanded him, viz., Worship Allah Who is your God and my God; and he kept a watch over them, during the period of his stay among them and that he did not know what they did after “Allah caused him to die.”
The word “tawaffa” is used in so many places of the Holy Qur’an in the sense of death that it has become its foremost meaning. This word is used in a different sense only when there is a clear indication as to this other meaning : “Say, The angel of death who is given charge of you shall cause you to die” (32:11); “Surely (as for) those whom the angles caused to die while they are unjust to their souls” (4:97); “And had you seen when the angels will cause to die those who disbelieve.” (8:50); “Our messengers cause him to die,” (6:61); “And of you is he who is caused to die,” (22:5); “until death takes them away” (4:15); “Make me die a Muslim and join me with the good” (12:101).
The word “tawaffaitani” in this particular verse primarily means natural death which is known to everybody. The Arabic-speaking people understand this and only this meaning of the word with reference to the context. Therefore, had there been nothing else to indicate the end of Jesus in this verse even it would have been improper and wrong to say that Prophet Jesus was alive, and not dead.
There is no room for the view that the word “Wafat” here means the death of Jesus after his descent from the heavens — a view held by some who think that Jesus is still alive in the heavens and would come down from there in the latter days. For, this verse clearly denotes the relation of Jesus with his own people and not with any other people of the latter days. The people of the latter age would admittedly be the followers of Muhammad and not of Jesus.
However, in the chapter The Women the words: “Nay: Allah exalted him in His presence” have been interpreted by some, nay most of the commentators, as “raising him up to the heavens.” They observe that the likeness of Jesus was cast on somebody else and Jesus himself was lifted up to the heavens. He is alive there and will descend therefrom in the latter ages. Thereafter he would kill the swine and break the cross. And they base their theory:
Firstly, on those reports in which the descent of Jesus is mentioned after the (appearance of) Anti-Christ. But these reports are at variance with and contradictory to one another in their words and meaning. The difference is so great that there is no room for any reconciliation among them. The scholars of Hadith have plainly stated this fact. Moreover, they are reported by Wahab bin Munnabba and Kaab Akbar, who were converts from the people of the Book. And their status is well-known to the critics of traditions.
Secondly, on a report by Abu Huraira that mentions the descent of Jesus. If this report is proved to be true, even then it is only an isolated report. And there is a consensus of opinion of the scholars of Hadith that such isolated reports can neither be made the basis of a doctrinal belief, nor can they be trusted with regard to the things unseen.
Thirdly, on the report about Mi’raj (i.e., the Ascension of the Holy Prophet to the heavens) which narrates that when the Holy Prophet went up and began to have the gates of the heavens opened one after another and entered them as they were opened, he saw Jesus and his cousin John on the second heaven. For us, it is enough to prove the weakness of this evidence, that many interpreters of the traditions have taken this contact of the Holy Prophet with other prophets to be a spiritual phenomenon and not a physical one. (vide Fath ul-Bari, Zad-ul-Ma’ad, etc.)
Strangely enough they interpret the word rafa’ occurring in this verse in the light of the report concerning the Mi’raj, and deduce therefrom that Jesus was also bodily raised up. And there are others who regard the meeting of the Holy Prophet with Jesus to be a physical one on the basis of this verse, (i.e., Nay! Allah exalted him in His presence). Thus when these people interpret the hadith they quote this verse to support their imaginary meaning of the hadith; and while interpreting the verse they cite this hadith to support their imaginary explanation of the verse.
When we turn to the revealed words of God “I will cause you to die and exalt you in my presence,” in the chapter The Family of Imran and the words “Nay Allah exalted him in his presence,” in the chapter The Women, we find that the latter verse fulfils the promise that was made in the former one. This promise was about the death and exaltation of Jesus Christ, and his purification from the false charges of the disbelievers. Thus even if the latter verse had mentioned just his rafa’ towards God and had no reference to his death and purification from the false charges even then it should have been our duty to take note of those matters that are referred to in the former verse; so that both verses might be reconciled.
The actual meaning of the verse therefore is that Allah caused Jesus to die and exalted him and sanctified him from the charges of his enemies. Allama Alwasi has interpreted this verse (inni mutawaffi-ka) in many ways. The clearest of these interpretations is that “I will complete the lease of your life and will cause you to die and will not let those people dominate over you who try to kill you.” For, completing the period of his life and causing him to die a natural death indicates that Jesus was saved from being slain and from the mischief of his enemies. Obviously rafa’ after death cannot mean any physical ascension, but only exaltation in rank, especially when the words “I will clear you of those who disbelieve,” are present along with it. This shows that it is a question of spiritual honour and exaltation. The word rafa’ has occurred many a time in the Holy Qur’an conveying this sense: e.g., “In houses which Allah has permitted to be honoured (turfa’a) (24:36); “We exalt in degree (narfa’u) whom We please” (6:84 ; 12:76); “And exalted (rafa’na ) for you your eminence.” (94:4); “And We raised him (rafa’nahu) to an elevated state” (19:57); “Allah will exalt those of you who believe.” (58:11), etc. Thus the expressions “I will exalt you in My presence” and “Nay! Allah exalted him in His presence” would yield a sense similar to the one when we say “So and so met the companion on High,” or “God is with us,” or “With the Powerful King.” All these expressions signify only shelter, protection and coming under His Holy care. So one fails to understand how the word heaven is deduced from the word towards Him (ilaih). By God! it is an outrage on the plain exposition of the Holy Qur’an. And such an offence is committed simply on account of belief in such stories and narratives which are devoid of accuracy not to speak of their established unauthenticity.
Moreover, Jesus was merely an apostle and apostles before him had passed away. When the people of Jesus became hostile to him, he like other prophets, turned towards God and He saved him by His power and wisdom, and frustrated the plans of his enemies. The same point has been elaborated in the following verse: “When Jesus perceived unbelief on their part, he said: Who will be my helpers in Allah’s way …” i.e., in this verse God says that His plans were more subtle and effective than the plans of the disbelievers. As against the measures of protection and security from God, the attempts of these people against the life of Jesus were frustrated. In the verse: “When Allah said : O Jesus! I will cause you to die and exalt you in My presence and clear you of those who disbelieve.” Allah gives the glad tidings that He will save Jesus from the machinations of his enemies and that ultimately their plottings will end in futility and that He will complete the period of his life till he dies a natural death neither being slain nor yet crucified and then He will exalt him in His presence.
These verses which relate to the fate of Jesus at the hands of his people will invariably yield this meaning to their reader provided he knows the practice of Allah to which He resorts for the protection of His prophets at the time of the aggression of enemies and provided his mind is free from all those fictitious reports that can in no case be placed as an authority over the Holy Qur’an. Now, I cannot understand how the snatching of Jesus from the hands of his enemies and lifting him up to the heavens can be called a subtle plan and a better one when neither it was in their power nor in the power of anybody else to counter it. In fact, there can be one “plan” (makr) as against another plan when it is contrived in a parallel manner not deviating from the natural course of Allah in such matters. We have a parallel instance in what is said by the Qur’an with respect of the Holy Prophet: “And when those who disbelieved and devised plans against you that they might confine you or slay you or drive you away: and they devised plans and Allah too had arranged a plan: and Allah is the best of planners.” (8:30).
To sum up:
1. There is nothing in the Holy Qur’an, nor in the sacred traditions of the Prophet, which authorises the correctness of the belief to the contentment of the heart that Jesus was taken up to the heaven with his body and is alive there even now, and would descend therefrom in the latter days.
2. The Quranic verses about Jesus show that God had promised to cause him to die a natural death, then to exalt him and save him from the mischief of the disbelievers and this promise had certainly been fulfilled. His enemies, could neither kill him nor crucify him, but God completed the span of his life and then caused him to die.
3. Any person who denies his bodily ascent and his continuance in physical existence in the heavens and his descent in the latter ages, does net deny a fact that can be established by clear conclusive arguments. Thus he is not outside the faith of Islam and it is absolutely wrong to consider him an apostate. He is perfectly a Muslim. If he dies, he dies the death of a believer and like believers his funeral prayer must be said and he must be buried in the Muslim cemetery. His faith is decidedly faultless in the eyes of God. And God knows the conditions of his servants.
And as to the other part of the question that, supposing Jesus returns to the world, then how should a disbeliever in him be regarded, after the above statement of ours this question does not arise at all. And God is the best Knower.
— MAHMUD SHALTUT”
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