@ Parvez: I have deleted your usual regurgitation of references. This is a forum for to the point comments not for publishing thesis. In future if you do not have the decency of writing and referring to Promised Messiah and Imam Mahdi with his full name as is customary among educated people while qouting references your commments will not be entertained.
You have not yet answered my question that I asked in the very beginning.
1. I qouted references and statement of Promised Messiah regarding his beliefs and asked you based on that whether you consider him a Muslim? We do not care about your poistion on his claim to be the Mahdi. It is obvious that your challenged on that front and unable to go beyong dogmas.
2. Prove from the Quran where it is stated that Jesus is alive? and Physically ascended? Give us exacat verses. Let us confine our debate on this one point and settle this first. We can move on to other issues later.
Thats it. Do not write to evade these questions by going into long polemics with hadiths and making long irrelvant comments on other posts. Do not waste our and your time. These are straight forward questions and all can be decided based on this.
And [on account of] their saying: “We killed the Messiah, Jesus son of Mary, Messenger of God.” They did not kill him and they did not crucify him, but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. God raised him to Himself. God is Almighty, All-Wise. (Surat An-Nisa’, 4:157-158)
Prophet isa ibn maryam was raised up alive and that he will come back again. the prophet (saw) stated clearly that isa ibn maryam will come again before the hour.
” And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify ﴿save﴾ you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. ” [3:55]
“And because of their saying, “We killed Al-Masih `Isa, son of Maryam, the Messenger of Allah,” but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not.) (158. But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise.) (159. And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.” [4:157 – 159]
Ibn Abi Hatim recorded that Ibn `Abbas 9ra) reported that the prophet (saw) said, “Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.’ He then asked, `Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)’ One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,’ and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house. When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa’s followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.’ Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.’ Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.’ The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad .” This statement has an authentic chain of narration leading to Ibn `Abbas, and An-Nasa’i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. [tafsir ibn kathir]
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,”By Him in Whose Hands my soul is, the son of Maryam (`Isa) will shortly descend among you as a just ruler, and will break the cross.” Abu Hurayrah then said, “Read if you will (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)” Muslim also recorded this Hadith.
Also a hadith in musnad ahmad reported by ibn mas’ud that clearly proves that isa was raised up alive into the heaven. the prophet (saw) met isa during the ascension and isa said that he will go return to earth to kill the dajjal and preach Islam.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
“How will you be when Al-Masih, son of Maryam (`Isa) descends among you while your Imam is from among yourselves.” Imam Ahmad and Muslim also recorded this Hadith.
Imam Ahmad and abu dawud recorded that Abu Hurayrah said that the Prophet said; “The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to `Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the dajjal in palestine, perform hajj and preach islam. Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him. ”
the ascension mentioned in ch 4 has been agreed in literall sense by the classical scholars.
1- Raghib Isfahani writes;
الرفع يقال تارة في الاجسام الموضوعة إذا أعليتها عن مقرها
“Raf’a is sometimes used for corporeal things to mean raising or elevating it from its resting place.” (Mufradat Al-Qur’an 1/200)
“So Raf’a in relation to corporeal things is used properly to denote motion and removal and in relation to ideal things it is accorded in meaning to what the case requires.” (Al-Misbah Al-Munir 3/443)
3- Edward William Lane says the same; infact he quotes the above two statements in his Arabic-English Lexicon part.3 p.287
Raf’a in relation to Eisa (A.S.) refers to both his body and soul and not just soul:
1- A careful but honest look into the wording of the Qur’an shows that Raf’a is used for the body of Eisa (A.S.) as well and not just his soul;
“When Allah said: .O Eisa , I am to take you in full and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed.”
Just as مُطَهِّرُكَ (cleanse you) and اتَّبَعُوكَ (follow you) refer to the whole person, body as well as soul, رَافِعُكَ (raise you) also refers to both body and soul. There is no basis to maintain the difference between reference of pronouns of مُطَهِّرُكَ ,اتَّبَعُوكَ and رَافِعُكَ. And as body is a corporeal thing so in the light of actual meaning of the word it most certainly denotes its displacement. This also leads us to the True Islamic belief that even مُتَوَفِّيكَ (take you) refers to the whole person, body as well as soul and not merely the soul.
All the classical scholars have taken Raf’a about Eisa (A.S.) in the meaning of physical ascent. See Tafsir Ibn Kathir, Tafsir Al-Kabir of Al-Raazi, Aalusi, Shaukani’s Fath Al-Qadir, Jalalain, Durr Manthur, Baidhawi, Khazin etc.
Al-Raazi, Shaukani and Jalaluddin Suyuti have all been recognized as Mujaddids by Ahmadis.
Even Al-Zamakhshari takes the word Raf’a to mean physical ascension of Eisa (A.S.). See his Tafsir Kashshaf 1/280 under 3:55)
Explicit narrations from Ibn Abbas (RA) about ascension, life & return of Eisa (AS):
The points of debate between Muslims and the Ahmadiyya are whether Eisa (AS) was physically raised upto the Heavens or not and if he will personally return before the End of the Times. Following narrations clarify his belief.
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise Eisa (AS) to the heavens, he went to his companions…and Eisa (AS) ascended to the Heavens through an opening in the top of the house.”
(Tafsir Ibn Kathir 2/449, Tafsir Ibn Abi Hatim 4/431 Hadith 6266. Ibn Kathir classified it as Sahih)
What explicit evidence is required after this?
عن سعيد بن جبير، عن ابن عباس:”وإن من أهل الكتاب إلا ليؤمنن به قبل موته”، قال: قبل موت عيسى ابن مريم
It is narrated from Sa’id bin Jubair from Ibn Abbas [about]; “No one will remain from among the People of the Book but will certainly believe in him before he dies.” He said; “Before the death of Eisa ibn Maryam.” (Tafsir Al-Tabari 9/380 Narration 10794-5 under Qur’an 4:159. Classified as Sahih by Hafiz Ibn Hajr in Fath Al-Bari 10/250, Kitab Ahadith Al-Anbiya, Chapter on the Descent of Eisa ibn Maryam)
Simple implication of this narration is that Ibn Abbas (RA) believed in the return of Eisa ibn Maryam (AS). Hafiz Ibn Hajr who authenticated this narration has been recognized as Mujaddid by Ahmadis.
We find a narration in Musnad Ahmad which says that Abu Yahya, the freed slave of Ibn Aqil Ansari, asked Ibn Abbas about the verse;
{ وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ }
“And he is the sign of the Hour (the Day of Judgment)” (43:61)
Ibn Abbas said: “That is the descent of Eisa ibn Maryam, on whom be peace, before the Doomsday.” (Musnad Ahmad 3/284 Hadith 2921. Classified as Sahih by Ahmad Shakir)
Prophet isa ibn maryam was raised up alive and that he will come back again. The prophet (saw) stated clearly that isa ibn maryam will come again before the hour.
” And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. ” [3:55]
The Quran mentions the ascent of Jesus to the skies, in the following verse:
“Remember when Allah said, “O Jesus! I shall take you and raise you to Myself and clear you of the falsehood of those who rejected faith and I shall make those who followed you superior to those who rejected faith, until the day of resurrection. Then you shall all return to Me and I will judge between you of the matters upon which you disputed.” 3/55.
Imam Qurtubi has explained this verse saying that the waw, meaning and, does not require tartib (the order of occurrence), thus the import of the verse will be, “I shall raise you to Me and clear you from those who rejected faith and I shall take you to myself after your descent from the skies.”
The first is that the word ‘Mutawaffiyka’ means “I shall take you, I shall take you away from those people towards Myself, by raising you to Me,” as the word tawaffi is used for taking and collecting, it is said in the context of Tawaffaytu Mali i.e. “I took back my belongings.”
The second view is that ‘Mutawaffiyka’ means “I shall send you to sleep,” in the following verse also:
“He is the One who takes your soul by night and has knowledge of all that you do in the day.” Quran, 6/60.
“And because of their saying, “We killed Al-Masih `Isa, son of Maryam, the Messenger of Allah,” but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not.) (158. But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise.) (159. And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.” [4:157 – 159]
Ibn Abi Hatim recorded that Ibn `Abbas (ra) reported that the prophet (saw) said, “Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.’ He then asked, `Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)’ One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,’ and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house. When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa’s followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.’ Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.’ Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.’ The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad.” This statement has an authentic chain of narration leading to Ibn `Abbas, and An-Nasa’i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. [Tafsir ibn kathir]
1- Raghib Isfahani writes;
الرفع يقال تارة في الاجسام الموضوعة إذا أعليتها عن مقرها
“Raf’a is sometimes used for corporeal things to mean raising or elevating it from its resting place.” (Mufradat Al-Qur’an 1/200)
2- Al-Feyumi writes;
فَالرَّفْعُ فِي الْأَجْسَامِ حَقِيقَةٌ فِي الْحَرَكَةِ وَالِانْتِقَالِ وَفِي الْمَعَانِي مَحْمُولٌ عَلَى مَا يَقْتَضِيهِ الْمَقَامُ
“So Raf’a in relation to corporeal things is used properly to denote motion and removal and in relation to ideal things it is accorded in meaning to what the case requires.” (Al-Misbah Al-Munir 3/443)
3- Edward William Lane says the same; infact he quotes the above two statements in his Arabic-English Lexicon part.3 p.287
Raf’a in relation to Eisa (A.S.) refers to both his body and soul and not just soul:
1- A careful but honest look into the wording of the Qur’an shows that Raf’a is used for the body of Eisa (A.S.) as well and not just his soul;
We see that in Qur’an 3:55;
إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ
“When Allah said: .O Eisa , I am to take you in full and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed.”
Just as مُطَهِّرُكَ (cleanse you) and اتَّبَعُوكَ (follow you) refer to the whole person, body as well as soul, رَافِعُكَ (raise you) also refers to both body and soul. There is no basis to maintain the difference between reference of pronouns of مُطَهِّرُكَ ,اتَّبَعُوكَ and رَافِعُكَ. And as body is a corporeal thing so in the light of actual meaning of the word it most certainly denotes its displacement. This also leads us to the True Islamic belief that even مُتَوَفِّيكَ (take you) refers to the whole person, body as well as soul and not merely the soul.
All the classical scholars have taken Raf’a about Eisa (A.S.) in the meaning of physical ascent. See Tafsir Ibn Kathir, Tafsir Al-Kabir of Al-Raazi, Aalusi, Shaukani’s Fath Al-Qadir, Jalalain, Durr Manthur, Baidhawi, Khazin etc.
Al-Raazi, Shaukani and Jalaluddin Suyuti have all been recognized as Mujaddids .
Even Al-Zamakhshari takes the word Raf’a to mean physical ascension of Eisa (A.S.). See his Tafsir Kashshaf 1/280 under 3:55)
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,”By Him in Whose Hands my soul is, the son of Maryam (`Isa) will shortly descend among you as a just ruler, and will break the cross.” Abu Hurayrah then said, “Read if you will (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)” Muslim also recorded this Hadith.
Also a hadith in musnad ahmad reported by ibn mas’ud that clearly proves that isa was raised up alive into the heaven. the prophet (saw) met isa during the ascension and isa said that he will go return to earth to kill the dajjal and preach Islam.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
“How will you be when Al-Masih, son of Maryam (`Isa) descends among you while your Imam is from among yourselves.” Imam Ahmad and Muslim also recorded this Hadith.
Imam Ahmad and abu dawud recorded that Abu Hurayrah said that the Prophet said; “The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to `Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the dajjal in palestine, perform hajj and preach islam. Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him. ”
Explicit narrations from Ibn Abbas (RA) about ascension, life & return of Eisa (AS):
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise Eisa (AS) to the heavens, he went to his companions…and Eisa (AS) ascended to the Heavens through an opening in the top of the house.”
(Tafsir Ibn Kathir 2/449, Tafsir Ibn Abi Hatim 4/431 Hadith 6266. Ibn Kathir classified it as Sahih)
What explicit evidence is required after this?
عن سعيد بن جبير، عن ابن عباس:”وإن من أهل الكتاب إلا ليؤمنن به قبل موته”، قال: قبل موت عيسى ابن مريم
It is narrated from Sa’id bin Jubair from Ibn Abbas [about]; “No one will remain from among the People of the Book but will certainly believe in him before he dies.” He said; “Before the death of Eisa ibn Maryam.” (Tafsir Al-Tabari 9/380 Narration 10794-5 under Qur’an 4:159. Classified as Sahih by Hafiz Ibn Hajr in Fath Al-Bari 10/250, Kitab Ahadith Al-Anbiya, Chapter on the Descent of Eisa ibn Maryam)
Simple implication of this narration is that Ibn Abbas (RA) believed in the return of Eisa ibn Maryam (AS). Hafiz Ibn Hajr who authenticated this narration has been recognized as Mujaddid.
We find a narration in Musnad Ahmad which says that Abu Yahya, the freed slave of Ibn Aqil Ansari, asked Ibn Abbas about the verse;
{ وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ }
“And he is the sign of the Hour (the Day of Judgment)” (43:61)
قَالَ هُوَ خُرُوجُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَام قَبْلَ يَوْمِ الْقِيَامَةِ
Ibn Abbas said: “That is the descent of Eisa ibn Maryam, on whom be peace, before the Doomsday.” (Musnad Ahmad 3/284 Hadith 2921. Classified as Sahih by Ahmad Shakir)
Many more narrations to this effect are found in Tafsir Al-Tabari under this Ayah.
Narrated from Ibn Abbas, he said: “… and verily Allah raised him [Eisa ibn Maryam] with his body while he was alive and he will soon return to this world and will be a ruler therein. Then he will die as other people die.” (Ibn S’ad’ Tabaqat Al-Kubra 1/53)
Abu Abdullah al-Hafiz (i.e. Imam Hakim) – Abu Bakr bin Ishaq – Ahmad bin Ibrahim – Ibn Bukayr – Laith – Yunus – Ibn Shihab – Nafi’ the freed-slave of Abu Qadadah al-Ansari — Abu Huraira, may Allah be pleased with him – Messenger of Allah, may Allah bless him, said: “What will be your condition when the son of Maryam (i.e. ‘Eisa) will descend amongst you from the heavens and your Imam will be from amongst you?” Bukhari narrated it in al-Sahih from Yahya bin Bukayr. And Muslim also narrated it through another chain from Yunus (bin Yazid). And they (also) meant his descent from the Heavens after his ascension towards it. (Asma’ wa Sifaat 2/331 Hadith 895. Shaykh Abdullah bin Muhammad al-Hashidi has classified the narration as Sahih)
Ibn Abbas narrated: the Messenger of Allah, on whom be the blessings of Allah, said: ‘And near it (Bait al-Maqdis) will descend from the Heavens my brother ‘Eisa ibn Maryam on Mt. Afiq as a guided leader and a just ruler.’ (Kanzul Ummal 14/619 Hadith 39726)
Other hadith about the literal ascension of the messiah and his return;
Hadith 1
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise ‘Eisa to the heavens, he went to his companions … and ‘Eisa ascended to the Heavens through an opening in the top of the house.”
(Ibn Abi Hatim 4/431 Hadith 6266, Ibn Kathir 2/449. Ibn Kathir graded it Sahih)
Hadith 2
عن صفية أم المؤمنين رضي الله عنها أنها كانت إذا زارت بيت المقدس ، وفرغت من الصلاة في المسجد الأقصى صعدت على جبل زيتا فصلت عليه وقالت : هذا الجبل هو الذي رفع منه عيسى عليه السلام إلى السماء
It is narrated from Ummul Momineen Safiya, may Allah be pleased with her, that when she visited Bait Al-Maqdis (i.e. Jerusalem) and finished prayers in Al-Aqsa Mosque she climbed up to Mt. Olives and prayed there as well and said: ‘This is the mountain from where ‘Eisa, may Allah bless him, was raised up to the Heavens.’ (Al-Tasrih bima Tawatar fi Nuzul Al-Masih Hadith 74 cf. Tafsir Fath Al-Aziz Surah 95)
Hadith 3
إن أبا هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : « كيف أنتم إذا نزل ابن مريم من السماء فيكم
Narrated Abu Huraira, may Allah be pleased with him: Allah’s Messenger, may Allah bless him, said “What will be your condition when the son of Maryam (i.e. ‘Eisa) will descend amongst you from the heavens…?” (Baihaqi’s Asmaa wal Sifaat 2/432 Hadith 855)
Baihaqi (RA) was recognized as a Mujaddid of 4th century A.H.
Hadith 4
عن أبى هريرة قال سمعت أبا القاسم الصادق المصدوق يقول …ثم ينزل عيسى بن مريم عليه وسلم من السماء فيؤم الناس
Abu Huraira said: I heard Abul Qasim the Truthful and Trustworthy (i.e. Holy Prophet) say: ‘… then ‘Eisa ibn Maryam, on him be the peace, will descend from the heavens.’
(Majma’ Al-Zawaid 7/349. Haithmi said, Bazzar has narrated it and all its narrators are those of the Sahih [i.e. Sahih Bukhari] except Ali bin Munzar and he is also trustworthy)
Hadith 5
قال ابن عباس : قال رسول الله صلى الله عليه وسلم : فعند ذلك ينزل أخي عيسى ابن مريم من السماء
Ibn Abbas narrated: the Messenger of Allah, on whom be the blessings of Allah, said: ‘And near it (Bait al-Maqdis) will descend from the Heavens my brother ‘Eisa ibn Maryam.’
(Kanzul Ummal 14/619 Hadith 39726)
Compiler of Kanzul Ummal, Ali Muttaqi Al-Hindi (RA) was recognized as a Mujaddid of 10th century A.H.
Hadith 6
عن ابن عباس { إن تعذبهم فإنهم عبادك } يقول : عبيدك قد استوجبوا العذاب بمقالتهم { وإن تغفر لهم } أي من تركت منهم ومد في عمره حتى أهبط من السماء إلى الأرض يقتل الدجال ، فنزلوا عن مقالتهم ووحدوك
About the verse, ‘If you punish them they are your servants’ Ibn Abbas said, he [‘Eisa] will say: ‘These slaves of yours have invited your chastisement by what they said [and believed]’. ‘And if you forgive them’ i.e. ‘those whom I left behind me and those who were there when I came down from the Heavens to Earth to kill al-Dajjal and they turned back from what they said [i.e. Trinity] and believed in your Oneness…’
(Durr Manthur 4/27 Under Surah 5 Ayah 118)s
The writer of Durr Manthur, Jalaluddin Suyuti (RA) was recognized as a Mujaddid of 9th century A.H.
@Parvez: After my response to your usual tired, irrational interpretations and ahadith i will close this. You should pick up and read some Ahmadiyya books if you really want to learn something new. All references you qoute have been qouted by Ulema for over 100 years to disprove Ahmadiyya Muslim claim and Ahmadiyya has consistently progressed and Non Ahmadi Muslims have been humiliated and defeated in every aspect of thier lives. So go on dreaming in your interpretations.
1. See Bukhari Kitbabus Tafseer for Surah Maida explainging verse 118 – Ibne Abbas says “Qala Ibne Abbas Mutawafeeka Mumetuka” That Mutwaffee means death
2. Word Tawaffi is used in Quran in 23 places and in all paces it is translated as dead – none can be translated to mean bodily ascent.
3. Tafseer Ibne Abbas is not considered authentic by Imam Shokani
4. Lisaan al Arab and major reliable tafasir agree on word tawaffi meaning death see Tafsir Khazan, Tafsir Kabir, Tafsir Duree mansoor, Tafseer fathul bayan etc.
Your wish to keep Isa alive is irrantional and not proveable scientifically. We will not debate this further. Just pray for guidance from God. please donot bother to regurgitate the references on comments section again. to end this I say to you what Holy Prophet said to meccans: lakum dinukum wale yadin.
Parvez sahib is writing again and again that Muhammad s.a.w.s. is the last prophet. He is translating the Arabic word “khaatam” as “last” which is not correct. For the English word “Last” the Arabic word is “Aakhir”.
Even in the Saudi translation of the Quran into English, it is clearly translated that “Muhammad is the seal of the prophets.” So parvez sahib should argue with the Saudis.
The Arabic dictionary is also giving the correct meaning of the word “Khaatam” as a seal which leaves its impresstion on whatever it is used.
There has been enough misinformation here from parvez sahib in the matter of Ibraheem a.s. killing four birds. He gave a mixed translation of old scholars as “incline the birds” and “kill them”.
As far as I know, none of the old time scholars that parvez sahib mentioned used the words “incline them or tame them.” These words are being added by some one just now.
Ahmadi Muslims believe that Muhammad s.a.w.s. is the last law bearing prophet. No new law bearing prophet will now appear in the world. The old time scholars (Mulla Ali Qari Rh.a. and Mohayuddin ibne aarbi rh.a. and Muhammad Qaasim Nanotavi Rh.a.) all have informed that only the law bearing prophethood is ended. The other prophethood is continued but the prophet will come only from the Ummah of Muhammad s.a.w.s.
Parvez sahib does not believe in the unconditional end of the prophethood (khatam e Nabuwwat). He also applies conditions that new prophet will not be born, will not be appointed. He leaves the door open for an old time prophet. That is all wrong.
Parvez sahib is denying the wonderful advice of Hazrat Aisha Rz.a. about the difference in Khatam e Nabuwwat and the matter of last prophet. She said, both of these things are not the same. She advised that Khatam e nabuwwat does not mean there is no prophet after Muhammad s.a.w.s.
Parvez sahib is constantly denying the peaceful death of the prophet Isa a.s. That is being done by bad translation of the word “Mutawaffee” which is used in the Quran 24 times and means taking the soul only and leaving the body alone.
Maudoodi sahib supported that idea of living Isa. But in the end he collapsed and wrote in his tafseer (commentary) Vol. 1, page 420 as follows:
“The Quran does not make it clear whether Isa a.s. died here on earth or he went to the sky..”
What a bad show! Maudoodi sahib came halfway towards truth but in the end blamed Quran for not making the matter clear. That was a bad work of Maudoodi sahib to blame the Quran.
Parvez: does it matter what you consider or does it matter what Allah, the creator of all the universe, considers? There are many things that should be left up to him, including and especially this question.
@ ahmadis
is it true that Mirza Ghulam Ahmad accused those who believe that isa ibn maryam (as) as commiting shirk?
try to answer the question rather than deleting the comment if you fear Allah?
@ Parvez: I have deleted your usual regurgitation of references. This is a forum for to the point comments not for publishing thesis. In future if you do not have the decency of writing and referring to Promised Messiah and Imam Mahdi with his full name as is customary among educated people while qouting references your commments will not be entertained.
You have not yet answered my question that I asked in the very beginning.
1. I qouted references and statement of Promised Messiah regarding his beliefs and asked you based on that whether you consider him a Muslim? We do not care about your poistion on his claim to be the Mahdi. It is obvious that your challenged on that front and unable to go beyong dogmas.
2. Prove from the Quran where it is stated that Jesus is alive? and Physically ascended? Give us exacat verses. Let us confine our debate on this one point and settle this first. We can move on to other issues later.
Thats it. Do not write to evade these questions by going into long polemics with hadiths and making long irrelvant comments on other posts. Do not waste our and your time. These are straight forward questions and all can be decided based on this.
i was refering to the physical ascension of the messiah
And [on account of] their saying: “We killed the Messiah, Jesus son of Mary, Messenger of God.” They did not kill him and they did not crucify him, but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. God raised him to Himself. God is Almighty, All-Wise. (Surat An-Nisa’, 4:157-158)
Prophet isa ibn maryam was raised up alive and that he will come back again. the prophet (saw) stated clearly that isa ibn maryam will come again before the hour.
” And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify ﴿save﴾ you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. ” [3:55]
Al Hasan reports that Ibn mas’ud said “Allah raised `Isa while he was asleep.” [tafsir ibn kathir and ibn abi hatim]
http://www.qtafsir.com/index.php?option=com_content&task=view&id=535&Itemid=888
“And because of their saying, “We killed Al-Masih `Isa, son of Maryam, the Messenger of Allah,” but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not.) (158. But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise.) (159. And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.” [4:157 – 159]
Ibn Abi Hatim recorded that Ibn `Abbas 9ra) reported that the prophet (saw) said, “Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.’ He then asked, `Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)’ One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,’ and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house. When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa’s followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.’ Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.’ Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.’ The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad .” This statement has an authentic chain of narration leading to Ibn `Abbas, and An-Nasa’i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. [tafsir ibn kathir]
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,”By Him in Whose Hands my soul is, the son of Maryam (`Isa) will shortly descend among you as a just ruler, and will break the cross.” Abu Hurayrah then said, “Read if you will (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)” Muslim also recorded this Hadith.
Also a hadith in musnad ahmad reported by ibn mas’ud that clearly proves that isa was raised up alive into the heaven. the prophet (saw) met isa during the ascension and isa said that he will go return to earth to kill the dajjal and preach Islam.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
“How will you be when Al-Masih, son of Maryam (`Isa) descends among you while your Imam is from among yourselves.” Imam Ahmad and Muslim also recorded this Hadith.
Imam Ahmad and abu dawud recorded that Abu Hurayrah said that the Prophet said; “The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to `Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the dajjal in palestine, perform hajj and preach islam. Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him. ”
the ascension mentioned in ch 4 has been agreed in literall sense by the classical scholars.
1- Raghib Isfahani writes;
الرفع يقال تارة في الاجسام الموضوعة إذا أعليتها عن مقرها
“Raf’a is sometimes used for corporeal things to mean raising or elevating it from its resting place.” (Mufradat Al-Qur’an 1/200)
2- Al-Feyumi writes;
فَالرَّفْعُ فِي الْأَجْسَامِ حَقِيقَةٌ فِي الْحَرَكَةِ وَالِانْتِقَالِ وَفِي الْمَعَانِي مَحْمُولٌ عَلَى مَا يَقْتَضِيهِ الْمَقَامُ
“So Raf’a in relation to corporeal things is used properly to denote motion and removal and in relation to ideal things it is accorded in meaning to what the case requires.” (Al-Misbah Al-Munir 3/443)
3- Edward William Lane says the same; infact he quotes the above two statements in his Arabic-English Lexicon part.3 p.287
Raf’a in relation to Eisa (A.S.) refers to both his body and soul and not just soul:
1- A careful but honest look into the wording of the Qur’an shows that Raf’a is used for the body of Eisa (A.S.) as well and not just his soul;
We see that in Qur’an 3:55;
إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ
“When Allah said: .O Eisa , I am to take you in full and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed.”
Just as مُطَهِّرُكَ (cleanse you) and اتَّبَعُوكَ (follow you) refer to the whole person, body as well as soul, رَافِعُكَ (raise you) also refers to both body and soul. There is no basis to maintain the difference between reference of pronouns of مُطَهِّرُكَ ,اتَّبَعُوكَ and رَافِعُكَ. And as body is a corporeal thing so in the light of actual meaning of the word it most certainly denotes its displacement. This also leads us to the True Islamic belief that even مُتَوَفِّيكَ (take you) refers to the whole person, body as well as soul and not merely the soul.
All the classical scholars have taken Raf’a about Eisa (A.S.) in the meaning of physical ascent. See Tafsir Ibn Kathir, Tafsir Al-Kabir of Al-Raazi, Aalusi, Shaukani’s Fath Al-Qadir, Jalalain, Durr Manthur, Baidhawi, Khazin etc.
Al-Raazi, Shaukani and Jalaluddin Suyuti have all been recognized as Mujaddids by Ahmadis.
Even Al-Zamakhshari takes the word Raf’a to mean physical ascension of Eisa (A.S.). See his Tafsir Kashshaf 1/280 under 3:55)
Explicit narrations from Ibn Abbas (RA) about ascension, life & return of Eisa (AS):
The points of debate between Muslims and the Ahmadiyya are whether Eisa (AS) was physically raised upto the Heavens or not and if he will personally return before the End of the Times. Following narrations clarify his belief.
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise Eisa (AS) to the heavens, he went to his companions…and Eisa (AS) ascended to the Heavens through an opening in the top of the house.”
(Tafsir Ibn Kathir 2/449, Tafsir Ibn Abi Hatim 4/431 Hadith 6266. Ibn Kathir classified it as Sahih)
What explicit evidence is required after this?
عن سعيد بن جبير، عن ابن عباس:”وإن من أهل الكتاب إلا ليؤمنن به قبل موته”، قال: قبل موت عيسى ابن مريم
It is narrated from Sa’id bin Jubair from Ibn Abbas [about]; “No one will remain from among the People of the Book but will certainly believe in him before he dies.” He said; “Before the death of Eisa ibn Maryam.” (Tafsir Al-Tabari 9/380 Narration 10794-5 under Qur’an 4:159. Classified as Sahih by Hafiz Ibn Hajr in Fath Al-Bari 10/250, Kitab Ahadith Al-Anbiya, Chapter on the Descent of Eisa ibn Maryam)
Simple implication of this narration is that Ibn Abbas (RA) believed in the return of Eisa ibn Maryam (AS). Hafiz Ibn Hajr who authenticated this narration has been recognized as Mujaddid by Ahmadis.
We find a narration in Musnad Ahmad which says that Abu Yahya, the freed slave of Ibn Aqil Ansari, asked Ibn Abbas about the verse;
{ وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ }
“And he is the sign of the Hour (the Day of Judgment)” (43:61)
قَالَ هُوَ خُرُوجُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَام قَبْلَ يَوْمِ الْقِيَامَةِ
Ibn Abbas said: “That is the descent of Eisa ibn Maryam, on whom be peace, before the Doomsday.” (Musnad Ahmad 3/284 Hadith 2921. Classified as Sahih by Ahmad Shakir)
Prophet isa ibn maryam was raised up alive and that he will come back again. The prophet (saw) stated clearly that isa ibn maryam will come again before the hour.
” And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. ” [3:55]
Al Hasan reports that Ibn mas’ud said “Allah raised `Isa while he was asleep.” [Tafsir ibn kathir and ibn abi hatim]
http://www.qtafsir.com/index.php?option=com_content&task=view&id=535&Itemid=888
The Miraculous Ascent of Jesus to the Skies
The Quran mentions the ascent of Jesus to the skies, in the following verse:
“Remember when Allah said, “O Jesus! I shall take you and raise you to Myself and clear you of the falsehood of those who rejected faith and I shall make those who followed you superior to those who rejected faith, until the day of resurrection. Then you shall all return to Me and I will judge between you of the matters upon which you disputed.” 3/55.
Imam Qurtubi has explained this verse saying that the waw, meaning and, does not require tartib (the order of occurrence), thus the import of the verse will be, “I shall raise you to Me and clear you from those who rejected faith and I shall take you to myself after your descent from the skies.”
The first is that the word ‘Mutawaffiyka’ means “I shall take you, I shall take you away from those people towards Myself, by raising you to Me,” as the word tawaffi is used for taking and collecting, it is said in the context of Tawaffaytu Mali i.e. “I took back my belongings.”
The second view is that ‘Mutawaffiyka’ means “I shall send you to sleep,” in the following verse also:
“He is the One who takes your soul by night and has knowledge of all that you do in the day.” Quran, 6/60.
“And because of their saying, “We killed Al-Masih `Isa, son of Maryam, the Messenger of Allah,” but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not.) (158. But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise.) (159. And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.” [4:157 – 159]
Ibn Abi Hatim recorded that Ibn `Abbas (ra) reported that the prophet (saw) said, “Just before Allah raised `Isa to the heavens, `Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, `There are those among you who will disbelieve in me twelve times after he had believed in me.’ He then asked, `Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)’ One of the youngest ones among them volunteered and `Isa asked him to sit down. `Isa again asked for a volunteer, and the young man kept volunteering and `Isa asking him to sit down. Then the young man volunteered again and `Isa said, `You will be that man,’ and the resemblance of `Isa was cast over that man while `Isa ascended to heaven from a hole in the house. When the Jews came looking for `Isa, they found that young man and crucified him. Some of `Isa’s followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya`qubiyyah (Jacobites), said, `Allah remained with us as long as He willed and then ascended to heaven.’ Another group, An-Nasturiyyah (Nestorians), said, `The son of Allah was with us as long as he willed and Allah took him to heaven.’ Another group, Muslims, said, `The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.’ The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad.” This statement has an authentic chain of narration leading to Ibn `Abbas, and An-Nasa’i narrated it through Abu Kurayb who reported it from Abu Mu`awiyah. [Tafsir ibn kathir]
1- Raghib Isfahani writes;
الرفع يقال تارة في الاجسام الموضوعة إذا أعليتها عن مقرها
“Raf’a is sometimes used for corporeal things to mean raising or elevating it from its resting place.” (Mufradat Al-Qur’an 1/200)
2- Al-Feyumi writes;
فَالرَّفْعُ فِي الْأَجْسَامِ حَقِيقَةٌ فِي الْحَرَكَةِ وَالِانْتِقَالِ وَفِي الْمَعَانِي مَحْمُولٌ عَلَى مَا يَقْتَضِيهِ الْمَقَامُ
“So Raf’a in relation to corporeal things is used properly to denote motion and removal and in relation to ideal things it is accorded in meaning to what the case requires.” (Al-Misbah Al-Munir 3/443)
3- Edward William Lane says the same; infact he quotes the above two statements in his Arabic-English Lexicon part.3 p.287
Raf’a in relation to Eisa (A.S.) refers to both his body and soul and not just soul:
1- A careful but honest look into the wording of the Qur’an shows that Raf’a is used for the body of Eisa (A.S.) as well and not just his soul;
We see that in Qur’an 3:55;
إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ
“When Allah said: .O Eisa , I am to take you in full and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed.”
Just as مُطَهِّرُكَ (cleanse you) and اتَّبَعُوكَ (follow you) refer to the whole person, body as well as soul, رَافِعُكَ (raise you) also refers to both body and soul. There is no basis to maintain the difference between reference of pronouns of مُطَهِّرُكَ ,اتَّبَعُوكَ and رَافِعُكَ. And as body is a corporeal thing so in the light of actual meaning of the word it most certainly denotes its displacement. This also leads us to the True Islamic belief that even مُتَوَفِّيكَ (take you) refers to the whole person, body as well as soul and not merely the soul.
All the classical scholars have taken Raf’a about Eisa (A.S.) in the meaning of physical ascent. See Tafsir Ibn Kathir, Tafsir Al-Kabir of Al-Raazi, Aalusi, Shaukani’s Fath Al-Qadir, Jalalain, Durr Manthur, Baidhawi, Khazin etc.
Al-Raazi, Shaukani and Jalaluddin Suyuti have all been recognized as Mujaddids .
Even Al-Zamakhshari takes the word Raf’a to mean physical ascension of Eisa (A.S.). See his Tafsir Kashshaf 1/280 under 3:55)
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,”By Him in Whose Hands my soul is, the son of Maryam (`Isa) will shortly descend among you as a just ruler, and will break the cross.” Abu Hurayrah then said, “Read if you will (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)” Muslim also recorded this Hadith.
Also a hadith in musnad ahmad reported by ibn mas’ud that clearly proves that isa was raised up alive into the heaven. the prophet (saw) met isa during the ascension and isa said that he will go return to earth to kill the dajjal and preach Islam.
Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
“How will you be when Al-Masih, son of Maryam (`Isa) descends among you while your Imam is from among yourselves.” Imam Ahmad and Muslim also recorded this Hadith.
Imam Ahmad and abu dawud recorded that Abu Hurayrah said that the Prophet said; “The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to `Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the dajjal in palestine, perform hajj and preach islam. Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him. ”
Explicit narrations from Ibn Abbas (RA) about ascension, life & return of Eisa (AS):
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise Eisa (AS) to the heavens, he went to his companions…and Eisa (AS) ascended to the Heavens through an opening in the top of the house.”
(Tafsir Ibn Kathir 2/449, Tafsir Ibn Abi Hatim 4/431 Hadith 6266. Ibn Kathir classified it as Sahih)
What explicit evidence is required after this?
عن سعيد بن جبير، عن ابن عباس:”وإن من أهل الكتاب إلا ليؤمنن به قبل موته”، قال: قبل موت عيسى ابن مريم
It is narrated from Sa’id bin Jubair from Ibn Abbas [about]; “No one will remain from among the People of the Book but will certainly believe in him before he dies.” He said; “Before the death of Eisa ibn Maryam.” (Tafsir Al-Tabari 9/380 Narration 10794-5 under Qur’an 4:159. Classified as Sahih by Hafiz Ibn Hajr in Fath Al-Bari 10/250, Kitab Ahadith Al-Anbiya, Chapter on the Descent of Eisa ibn Maryam)
Simple implication of this narration is that Ibn Abbas (RA) believed in the return of Eisa ibn Maryam (AS). Hafiz Ibn Hajr who authenticated this narration has been recognized as Mujaddid.
We find a narration in Musnad Ahmad which says that Abu Yahya, the freed slave of Ibn Aqil Ansari, asked Ibn Abbas about the verse;
{ وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ }
“And he is the sign of the Hour (the Day of Judgment)” (43:61)
قَالَ هُوَ خُرُوجُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَام قَبْلَ يَوْمِ الْقِيَامَةِ
Ibn Abbas said: “That is the descent of Eisa ibn Maryam, on whom be peace, before the Doomsday.” (Musnad Ahmad 3/284 Hadith 2921. Classified as Sahih by Ahmad Shakir)
Many more narrations to this effect are found in Tafsir Al-Tabari under this Ayah.
Narrated from Ibn Abbas, he said: “… and verily Allah raised him [Eisa ibn Maryam] with his body while he was alive and he will soon return to this world and will be a ruler therein. Then he will die as other people die.” (Ibn S’ad’ Tabaqat Al-Kubra 1/53)
Abu Abdullah al-Hafiz (i.e. Imam Hakim) – Abu Bakr bin Ishaq – Ahmad bin Ibrahim – Ibn Bukayr – Laith – Yunus – Ibn Shihab – Nafi’ the freed-slave of Abu Qadadah al-Ansari — Abu Huraira, may Allah be pleased with him – Messenger of Allah, may Allah bless him, said: “What will be your condition when the son of Maryam (i.e. ‘Eisa) will descend amongst you from the heavens and your Imam will be from amongst you?” Bukhari narrated it in al-Sahih from Yahya bin Bukayr. And Muslim also narrated it through another chain from Yunus (bin Yazid). And they (also) meant his descent from the Heavens after his ascension towards it. (Asma’ wa Sifaat 2/331 Hadith 895. Shaykh Abdullah bin Muhammad al-Hashidi has classified the narration as Sahih)
Ibn Abbas narrated: the Messenger of Allah, on whom be the blessings of Allah, said: ‘And near it (Bait al-Maqdis) will descend from the Heavens my brother ‘Eisa ibn Maryam on Mt. Afiq as a guided leader and a just ruler.’ (Kanzul Ummal 14/619 Hadith 39726)
Other hadith about the literal ascension of the messiah and his return;
Hadith 1
عن ابن عباس قال: لما أراد الله أن يرفع عيسى إلى السماء خرج على أصحابه …ورفع عيسى من رَوْزَنَة في البيت إلى السماء
Ibn Abbas said, “When Allah intended to raise ‘Eisa to the heavens, he went to his companions … and ‘Eisa ascended to the Heavens through an opening in the top of the house.”
(Ibn Abi Hatim 4/431 Hadith 6266, Ibn Kathir 2/449. Ibn Kathir graded it Sahih)
Hadith 2
عن صفية أم المؤمنين رضي الله عنها أنها كانت إذا زارت بيت المقدس ، وفرغت من الصلاة في المسجد الأقصى صعدت على جبل زيتا فصلت عليه وقالت : هذا الجبل هو الذي رفع منه عيسى عليه السلام إلى السماء
It is narrated from Ummul Momineen Safiya, may Allah be pleased with her, that when she visited Bait Al-Maqdis (i.e. Jerusalem) and finished prayers in Al-Aqsa Mosque she climbed up to Mt. Olives and prayed there as well and said: ‘This is the mountain from where ‘Eisa, may Allah bless him, was raised up to the Heavens.’ (Al-Tasrih bima Tawatar fi Nuzul Al-Masih Hadith 74 cf. Tafsir Fath Al-Aziz Surah 95)
Hadith 3
إن أبا هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : « كيف أنتم إذا نزل ابن مريم من السماء فيكم
Narrated Abu Huraira, may Allah be pleased with him: Allah’s Messenger, may Allah bless him, said “What will be your condition when the son of Maryam (i.e. ‘Eisa) will descend amongst you from the heavens…?” (Baihaqi’s Asmaa wal Sifaat 2/432 Hadith 855)
Baihaqi (RA) was recognized as a Mujaddid of 4th century A.H.
Hadith 4
عن أبى هريرة قال سمعت أبا القاسم الصادق المصدوق يقول …ثم ينزل عيسى بن مريم عليه وسلم من السماء فيؤم الناس
Abu Huraira said: I heard Abul Qasim the Truthful and Trustworthy (i.e. Holy Prophet) say: ‘… then ‘Eisa ibn Maryam, on him be the peace, will descend from the heavens.’
(Majma’ Al-Zawaid 7/349. Haithmi said, Bazzar has narrated it and all its narrators are those of the Sahih [i.e. Sahih Bukhari] except Ali bin Munzar and he is also trustworthy)
Hadith 5
قال ابن عباس : قال رسول الله صلى الله عليه وسلم : فعند ذلك ينزل أخي عيسى ابن مريم من السماء
Ibn Abbas narrated: the Messenger of Allah, on whom be the blessings of Allah, said: ‘And near it (Bait al-Maqdis) will descend from the Heavens my brother ‘Eisa ibn Maryam.’
(Kanzul Ummal 14/619 Hadith 39726)
Compiler of Kanzul Ummal, Ali Muttaqi Al-Hindi (RA) was recognized as a Mujaddid of 10th century A.H.
Hadith 6
عن ابن عباس { إن تعذبهم فإنهم عبادك } يقول : عبيدك قد استوجبوا العذاب بمقالتهم { وإن تغفر لهم } أي من تركت منهم ومد في عمره حتى أهبط من السماء إلى الأرض يقتل الدجال ، فنزلوا عن مقالتهم ووحدوك
About the verse, ‘If you punish them they are your servants’ Ibn Abbas said, he [‘Eisa] will say: ‘These slaves of yours have invited your chastisement by what they said [and believed]’. ‘And if you forgive them’ i.e. ‘those whom I left behind me and those who were there when I came down from the Heavens to Earth to kill al-Dajjal and they turned back from what they said [i.e. Trinity] and believed in your Oneness…’
(Durr Manthur 4/27 Under Surah 5 Ayah 118)s
The writer of Durr Manthur, Jalaluddin Suyuti (RA) was recognized as a Mujaddid of 9th century A.H.
http://islamicstudies.info/maarif.php?sura=4&verse=155
http://islamicstudies.info/maarif.php?sura=3&verse=54
http://thecult.info/blog/2011/03/18/eisa-as-did-ascend-and-will-descend-from-the-heavens-above-categorical-ahadith/
@Parvez: After my response to your usual tired, irrational interpretations and ahadith i will close this. You should pick up and read some Ahmadiyya books if you really want to learn something new. All references you qoute have been qouted by Ulema for over 100 years to disprove Ahmadiyya Muslim claim and Ahmadiyya has consistently progressed and Non Ahmadi Muslims have been humiliated and defeated in every aspect of thier lives. So go on dreaming in your interpretations.
1. See Bukhari Kitbabus Tafseer for Surah Maida explainging verse 118 – Ibne Abbas says “Qala Ibne Abbas Mutawafeeka Mumetuka” That Mutwaffee means death
2. Word Tawaffi is used in Quran in 23 places and in all paces it is translated as dead – none can be translated to mean bodily ascent.
3. Tafseer Ibne Abbas is not considered authentic by Imam Shokani
4. Lisaan al Arab and major reliable tafasir agree on word tawaffi meaning death see Tafsir Khazan, Tafsir Kabir, Tafsir Duree mansoor, Tafseer fathul bayan etc.
Your wish to keep Isa alive is irrantional and not proveable scientifically. We will not debate this further. Just pray for guidance from God. please donot bother to regurgitate the references on comments section again. to end this I say to you what Holy Prophet said to meccans: lakum dinukum wale yadin.
You have not yet ansewred my first questions.
Parvez sahib is writing again and again that Muhammad s.a.w.s. is the last prophet. He is translating the Arabic word “khaatam” as “last” which is not correct. For the English word “Last” the Arabic word is “Aakhir”.
Even in the Saudi translation of the Quran into English, it is clearly translated that “Muhammad is the seal of the prophets.” So parvez sahib should argue with the Saudis.
The Arabic dictionary is also giving the correct meaning of the word “Khaatam” as a seal which leaves its impresstion on whatever it is used.
There has been enough misinformation here from parvez sahib in the matter of Ibraheem a.s. killing four birds. He gave a mixed translation of old scholars as “incline the birds” and “kill them”.
As far as I know, none of the old time scholars that parvez sahib mentioned used the words “incline them or tame them.” These words are being added by some one just now.
Ahmadi Muslims believe that Muhammad s.a.w.s. is the last law bearing prophet. No new law bearing prophet will now appear in the world. The old time scholars (Mulla Ali Qari Rh.a. and Mohayuddin ibne aarbi rh.a. and Muhammad Qaasim Nanotavi Rh.a.) all have informed that only the law bearing prophethood is ended. The other prophethood is continued but the prophet will come only from the Ummah of Muhammad s.a.w.s.
Parvez sahib does not believe in the unconditional end of the prophethood (khatam e Nabuwwat). He also applies conditions that new prophet will not be born, will not be appointed. He leaves the door open for an old time prophet. That is all wrong.
Parvez sahib is denying the wonderful advice of Hazrat Aisha Rz.a. about the difference in Khatam e Nabuwwat and the matter of last prophet. She said, both of these things are not the same. She advised that Khatam e nabuwwat does not mean there is no prophet after Muhammad s.a.w.s.
Parvez sahib is constantly denying the peaceful death of the prophet Isa a.s. That is being done by bad translation of the word “Mutawaffee” which is used in the Quran 24 times and means taking the soul only and leaving the body alone.
Maudoodi sahib supported that idea of living Isa. But in the end he collapsed and wrote in his tafseer (commentary) Vol. 1, page 420 as follows:
“The Quran does not make it clear whether Isa a.s. died here on earth or he went to the sky..”
What a bad show! Maudoodi sahib came halfway towards truth but in the end blamed Quran for not making the matter clear. That was a bad work of Maudoodi sahib to blame the Quran.
@ abdul
no i don’t consider Mirza Ghulam Ahmad the founder of ahmadism to be a muslim based upon his … claims …
Parvez: does it matter what you consider or does it matter what Allah, the creator of all the universe, considers? There are many things that should be left up to him, including and especially this question.