Tawaffa (توفى) is an Arabic verb that means to take something. When Allah does the Tawaffi of a human, it ONLY means taking of the soul. This can be at the time of death, or sleep if night is mentioned. There is no other meaning for it. It never means taking of the body and soul or flying towards Allah.

This is exactly what the Arabic lexicons explain. Where are they getting this rule from? It comes from the following verse:

اَللّٰہُ یَتَوَفَّی الۡاَنۡفُسَ حِیۡنَ مَوۡتِہَا وَالَّتِیۡ لَمۡ تَمُتۡ فِیۡ مَنَامِہَا ۚ فَیُمۡسِکُ الَّتِیۡ قَضٰی عَلَیۡہَا الۡمَوۡتَ وَیُرۡسِلُ الۡاُخۡرٰۤی اِلٰۤی اَجَلٍ مُّسَمًّی ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ

Allah takes away the souls of human beings at the time of their death; and of those also that are not yet dead, during their sleep. And then He retains those against which He has decreed death, and sends back the others till an appointed term. In that surely are Signs for a people who reflect.

[Quran 39:42]

Taajul Urus

تَوَفَّاهُ اللهُ: عزَّ وجلَّ: إِذا (قَبَضَ) نَفْسَه، وَفِي الصِّحاحِ، (رُوْحَهُ)

“And Allah took him – Mighty and Majestic – means when He seized his soul. And in Al-Sihaah (Arabic dictionary), it states “[when He seized] his soul.”

[Taajul Urus, vol. 16, pg. 220]

Al-Qamus al-Muhit

والوَفاةُ: المَوْتُ. وتَوَفَّاهُ اللهُ: قَبَضَ رُوحَه

“Al-Wafat means death. Allah took him: God took his soul”

[Qamus al-Muhit, pg. 1343]

Maqayis al-lughah

وَمِنْهُ يُقَالُ لِلْمَيِّتِ: تَوَفَّاهُ اللَّهُ

“From it, it is said of the dead person: ‘Tawaffahu Allah’ (God took his soul).”

[Maqayis al-lughah, pg. 129]

Imam Al-Zamakhshari

وتُوُفِّيَ فلانٌ ، وتوفاه الله تعالى، وأدركته الوفاة

So-and-so was taken, and Allah took him, and death overtook him.

[Asas Balagha, vol. II, pg.348]

والوفاة : المَنِيَّةُ

وتوفي فلان، وتوفاه الله : إذا قَبَضَ نَفْسَهُ .

وقال غيره : تَوَفِّي الميت بمعنى: استيفاء مدته التي كتبت من عدد أيامه وشُهوره وأعوامه في الدنيا

Al-Wafat: Death

So-and-so was taken, and Allah took him: When He (Allah) took his soul

And others said: Tawaffa of the dead person means the completion of his appointed time that was written of his number of days, months and years in this world.

[Tahdhib al-lughah, vol. 11, pg. 468]

Muhit al-Muhit

وتوفاه الله قبض روحه

وتُوفي فلان على المجهول قبضت روحه ومات

فالله المتوفي والعبد المتوفى

And Allah took him means Allah took his soul.

So-and-so was taken in the passive voice means his soul was taken and he died.

So Allah is the One who takes (al-Mutawaffi) and the servant is the one whose soul is taken (al-Mutawaffa).

[Muhit al-Muhit, vol. 9, pg. 531]

Edward William Lane

“تَوَفَّاهُ ٱللّٰهُ God took his soul [either at death, or in sleep. See the Ḳur-án, vi. 60]: or caused him to die.”

[Lane’s Lexicons, vol. 8, pg. 3057]
[Lexicon Website Link]

Isma’il Bin al-Jawhar

وتَوَفَّاهُ الله، أي قبضَ روحه. والوَفاةُ: الموتُ

‘Tawaffahu Allah’ (God took his soul) means taking his soul.

[Al-Sahih Taj al-Lughah, pg. 1259]
[Lexicon website Link]

Reinhart Dozy

توفي: تصحيف، توفي وفي محيط المحيط: توفاه الله قبض روحه وتوفّي فلان على المجهول قبضت روحه ومات

Allah took his soul, and the person passed away, their soul taken into the unknown, and they died. Allah is the one who takes life, and the servant is the one who passes away.

[Reinhart Dozy (d. 1883 CE)]
[Link]

Ahmad Mukhatar Umar

تُوفِّــيَ يُــتو فَّــى، توفّــيًا and the passive participle مُــتوفًّــى

تُوُفِّــي الشَّخصُ He died, Allah caused him to die.

تُوفِّــي إلى رحمة ربّه: He died/passed away to the mercy of his Lord.

[Ahmad Mukhatar Umar]
[Link]

Almaany

تَوَفَّاهُاللَّهُ:

أَخَذَ رُوحَهُ، أمَاتَهُ.

توفّىالله الشّخص:

أماته، قبض روحَه ، ”توفّاه الله وهو في مقتبل العمر- {اللهُ يَتَوَفَّى الأَنْفُسَ حِينَ مَوْتِهَا} ”

He (God) took his soul, He caused him to die.

He (God) caused the person to die, He took his soul. Allah caused him to die while he was in the prime of his life.” {Allah takes the souls at the time of their death}[Quran 39:42]

[Almaany Arabic dictionary]

Faraid al-durriyah

تَوَفَّــاهُ اللّٰهُ

God caused him to die

[Arabic-English Dictionary]

Steingass, English to Arabic

Dead – adj. مييت Mayyit (pl. اموات amwât); موتي Mautâ; متوفي mutawaffa.

[English Arabic Dictionary, Steingass]

Conclusion

In conclusion, it is proven that in the Arabic dictionaries and lexicons, Tawaffa is defined as “taking” and when Allah does Tawaffi (تَوَفَّــاهُ اللّٰهُ) of a human, then it always means taking of the soul. There is no other meaning for it. It never means taking body and soul together, or that one physically flew towards God.

Related Articles

• Tawaffa in Quran
• Tawaffa in Hadith
• Quran 3:55
• Quran 5:117

جن کا یہ گمان ہے کہ عیسی علیہ السلام آسمان پر گئے ان کے ہاتھ میں کوئی دلیل نہیں بلکہ وہ جھوٹ بولتے ہیں۔ کیا یہ بات خدا نے قرآن میں لکھ دی ہے اس لئے اس کی پیروی کرتے ہیں یا یہ بات رسول نے کہی ہے۔ پس وہ بھی کہتے ہیں۔ ہرگز ایسا نہیں ۔ بلکہ وہ خود یہ بات تراشتے ہیں۔ اس بارہ میں کوئی آیت اور حدیث پائی نہیں جاتی اور نه اس بات کو عقل سلیم قبول کرتی ہے

Those who believe that Jesus (peace be upon him) ascended to heaven have no evidence in their hands, rather they are lying. Did God write this matter in the Quran so they follow it, or did the Prophet say this? So they also say this. Absolutely not. Rather, they fabricate this matter themselves. No verse or hadith is found regarding this, nor does sound reason accept this statement.

[Ruhani Khazain, vol 16, pg. 221]

Some ignorant non-Ahmadi Muslim scholars claim there is a consensus that Isa (AS) is alive. They argue that since Ahmadi Muslims reject this supposed consensus, Ahmadis are Kafir (implying their blood may be shed and they are destined for eternal hellfire).

In this article, we will demonstrate not only that no such consensus (Ijma’) exists, but that the majority of early Muslims refute the modern day Muslim translation of the Holy Quran.

Explanation

Tafsir Tabari, written by Muhammad ibn Jarir al-Tabari RH (d. 310AH) is one of the earliest and most notable Tafasir of the Holy Quran amongst the ‘Sunni’ Muslims. In the tafsir of the Quran 3:55, he writes that there is disagreement amongst the Muslims about what happened to Isa (AS). He then goes on to list 4 views of the early Muslims regarding Isa (AS). 3/4 of these views translate Tawaffa (توفى) as ‘taking of the soul’ unlike how the ignorant non-Ahmadi Muslims would do.

View #1: Tawaffa = Death

And others said: The meaning is: I will take you with the taking of death.

[Tafsir al-Ṭabari: Jami‘ al-Bayān ‘an Ta’wīl Āy al-Qur’ān, Surah Aal-e-Imran: Verse 55, pg. 450]

View #2: Tawaffa = Sleep

Some said: “It is the taking of sleep,” and the meaning according to them was: “I am causing you to sleep and raising you during your sleep.”

[Tafsir al-Ṭabari: Jami‘ al-Bayān ‘an Ta’wīl Āy al-Qur’ān, Surah Aal-e-Imran: Verses 54, 55, pg. 447-448]

View #3: Tawaffa = Death (in the End Times)

And others said: The meaning is: When Allah said, “O Jesus, I am raising you to Me and purifying you from those who disbelieve, and I will cause you to die after I send you back down to the world.” They said: This is from what is presented earlier but meant to be later, and what is presented later but meant to be earlier.

[Tafsir al-Ṭabari: Jami‘ al-Bayān ‘an Ta’wīl Āy al-Qur’ān, Surah Aal-e-Imran: Verse 55, pg. 451]

View #4: Tawaffa = Taking of the Body

Others said: The meaning is: “I am taking you from the earth and raising you to Me.” They said: The meaning of “taking” is seizing, as in the saying, “I took from so-and-so what was owed to me,” meaning: I seized it and collected it in full. They said: The meaning of His saying “I will take you and raise you” is: I am seizing you from the earth alive to My presence, and taking you to what is with Me without death, and raising you from among the polytheists and those who disbelieve in you.

[Tafsir al-Ṭabari: Jami‘ al-Bayān ‘an Ta’wīl Āy al-Qur’ān, Surah Aal-e-Imran: Verse 55, pg. 448]

Conclusion

There are multiple lessons from this. Firstly, there is no Ijma’ (consensus) that Isa (AS) is alive, as even the early Muslims (Salaf) differed on this topic.

Secondly, there is no Kufr (disbelief) in believing that Isa (AS) has passed away.

Thirdly, 3/4 of the interpretations translate ‘Tawaffa’ as ‘taking of the soul’ and NOT the body.

Fourthly, 2/4 of the interpretations translate ‘Tawaffa’ as ‘death’.

Finally, Ahmadi Muslims have not invented a new interpretation regarding the death/ascension of Isa (AS).

Introduction

What happened to Jesus (as)?

According to the Ahmadiyya Muslim belief based on the Holy Quran & Sahih Ahadith, Jesus (as) was indeed put on the cross but survived. To the Romans and Jews who had done the act of crucifixion, it seemed like Jesus (as) had died as one crucified, but this was their mistake in judgement, Jesus (as) only appeared as one crucified and survived the whole ordeal and lived a long life afterwards.

وَّقَوۡلِہِمۡ اِنَّا قَتَلۡنَا الۡمَسِیۡحَ عِیۡسَی ابۡنَ مَرۡیَمَ رَسُوۡلَ اللّٰہِ ۚ وَمَا قَتَلُوۡہُ وَمَا صَلَبُوۡہُ وَلٰکِنۡ شُبِّہَ لَہُمۡ ؕ وَاِنَّ الَّذِیۡنَ اخۡتَلَفُوۡا فِیۡہِ لَفِیۡ شَکٍّ مِّنۡہُ ؕ مَا لَہُمۡ بِہٖ مِنۡ عِلۡمٍ اِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوۡہُ یَقِیۡنًۢا

And their saying, ‘We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah;’ whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they did not convert this conjecture into a certainty;

[Holy Quran 4:158]

The words وَلٰکِنۡ شُبِّہَ لَہُمۡ literally mean “it was made to appear to them so”, non-Ahmadi Muslims to make this Quranic verse fit into the narrative of the popular tafasir, say that another was made to appear like one crucified on the cross. They say this was Judas Iscariot, and Jesus (as) was never taken near the cross, and then he (as) was taken up to heaven from another location.

This is wholly based on popular tafasir and the substitution theory. In reality, the verse mentions no other person, only that Jesus (as) HIMSELF was made to “appear to them so” i.e. as one crucified. The words وَلٰکِنۡ شُبِّہَ لَہُمۡ also mean “the matter became confused to them”, according to the Bible the Jews themselves were unsure if Jesus (as) had really died on the cross (Matt. 27:‍62-66).

Then the Sahih Ahadith establish Jesus (as) lived to 120 years (article),

وَأَخْبَرَنِي أَنَّهُ أَخْبَرَهُ أَنَّهُ لَمْ يَكُنْ نَبِيٌّ إِلَّا عَاشَ نِصْفَ عُمَرَ الَّذِي قَبْلَهُ، وَأَنَّهُ أَخْبَرَنِي أَنَّ عِيسَى ابْنَ مَرْيَمَ عَاشَ عِشْرِينَ وَماِئةَ سَنَةٍ وَلَا أُرَانِي إِلَّا ذَاهِبًا عَلَى رَأْسِ السِّتِّينَ

The Messenger of Allah (saw) said: And he (Gabriel) told me that every successive prophet has lived to half the age of his predecessor. And verily he informed me Jesus, son of Mary, lived to 120 years. Therefore, I perceive that I may reach the age of 60.

[Al Mu’jam Al Kabir Tabarani, 1031, 22/417]

This rendering of the hadith which explicitly mention Jesus (as) living to 120 years, has been graded Sahih by Ibn Hajar al Asqalani, al-Qastallani, Imam al-Sakhawi, Al-Ajoulni, Nawab Siddiq Hasan Khan, Imam Muhammad ibn Yusuf al-Shami, and al-Bayhaqi.

Other renderings of this hadith only say the part لَمْ يَكُنْ نَبِيٌّ إِلَّا عَاشَ نِصْفَ عُمَرَ الَّذِي قَبْلَهُ (there was no prophet except he lived to have the age of the one preceding him), which are also graded Sahih, from which one can easily deduce Jesus (as) lived to 120-125 years, as the Prophet (saw) lived to 60. Overall, this hadith has multiple renderings and authentic chains, it cannot simply be ignored.

Where did Jesus (as) live in these 120 years? According to the Quran and Sahih Ahadith Jesus (as) migrated from the land of Palestine (article).

قال رسول الله ﷺ أحب شيء إلى الله الغرباء قيل ومن الغرباء قال الفرارون بدينهم يبعثهم الله عز وجل يوم القيامة مع عيسى ابن مريم عليه السلام

The Messenger of Allah (saw) said: “Dearest to Allah are the strangers (Ghurabah) who flee (their homelands) with their faith. On the Day of Judgment Allah will raise them with Isa ibn Maryam (AS).”

[Al-Zuhd, p. 123, #809, Kitabul Fitn (Hadith #167)]

وَجَعَلۡنَا ابۡنَ مَرۡیَمَ وَاُمَّہٗۤ اٰیَۃً وَّاٰوَیۡنٰہُمَاۤ اِلٰی رَبۡوَۃٍ ذَاتِ قَرَارٍ وَّمَعِیۡنٍ

And We made the son of Mary and his mother a Sign, and We rescued them and helped them reach an elevated land, a restful place with springs of running water.

[Holy Quran 23:51]

Where they eventually reached is another matter, as that’s based on historical evidence and theory. Ahmadi Muslims say this place is Kashmir, and this is based on historical evidence and interpretation. However, we are establishing here that we do know with certainty that Isa (as) survived, migrated to an elevated restful land, and lived a long life according to authentic religious authority, where that place is not what we are currently concerned with.

Christian Narrative

Christians wish to prove Jesus (as) openly wanted to sacrifice himself on the cross for the world. To refute this Ahmadi Muslims mention the fact that Jesus (as) – on the cross – yelled out, “Eli, Eli, Lama Sabaqtani?” (My God, my God, why have you forsaken me?). This is a clear indication that Jesus (as) did not want to be put on the cross or die there, and refutes the Christian narrative.

⁴⁶ And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is to say, “My God, My God, why hast Thou forsaken Me?”

[Matthew 27:46]

It seems there are two answers from Christians as to why Jesus (as) said this

1. In that moment Jesus (as) was made to bear the sins of the whole world, and thus felt separation from God, urging him to cry out “Eli, Eli, Lama Sabaqtani?” – he felt separation from the Father
2. In that moment Jesus (as) was directly quoting Psalm 22, which contains visible prophecies about the event of the crucifixion, and was turning people’s attention to that Psalm to prove his truth

For both these answers, the fact that Jesus (as) was quoting the Psalm is usually not disputed.

The prophecies about Jesus (as) in the Pslam 22 according to Christians are bolded:

My God, my God, why have you forsaken me?
Why are you so far from saving me,
so far from my cries of anguish?
My God, I cry out by day, but you do not answer,
by night, but I find no rest.

Yet you are enthroned as the Holy One;
you are the one Israel praises.
In you our ancestors put their trust;
they trusted and you delivered them.
To you they cried out and were saved;
in you they trusted and were not put to shame.

But I am a worm and not a man,
scorned by everyone, despised by the people.
All who see me mock me;
they hurl insults, shaking their heads.
“He trusts in the Lord,” they say,
“let the Lord rescue him.
Let him deliver him,
since he delights in him.”

Yet you brought me out of the womb;
you made me trust in you, even at my mother’s breast.
From birth I was cast on you;
from my mother’s womb you have been my God.

Do not be far from me,
for trouble is near
and there is no one to help.

Many bulls surround me;
strong bulls of Bashan encircle me.
Roaring lions that tear their prey
open their mouths wide against me.
I am poured out like water,
and all my bones are out of joint.
My heart has turned to wax;
it has melted within me.
My mouth is dried up like a potsherd,
and my tongue sticks to the roof of my mouth;
you lay me in the dust of death.

Dogs surround me,
a pack of villains encircles me;
they pierce my hands and my feet.
All my bones are on display;
people stare and gloat over me.
They divide my clothes among them
and cast lots for my garment.

But you, Lord, do not be far from me.
You are my strength; come quickly to help me.
Deliver me from the sword,
my precious life from the power of the dogs.
Rescue me from the mouth of the lions;
save me from the horns of the wild oxen.

I will declare your name to my people;
in the assembly I will praise you.
You who fear the Lord, praise him!
All you descendants of Jacob, honor him!
Revere him, all you descendants of Israel!
For he has not despised or scorned
the suffering of the afflicted one;
he has not hidden his face from him
but has listened to his cry for help.

From you comes the theme of my praise in the great assembly;
before those who fear you I will fulfill my vows.
The poor will eat and be satisfied;
those who seek the Lord will praise him—
may your hearts live forever!

All the ends of the earth
will remember and turn to the Lord,
and all the families of the nations
will bow down before him,
for dominion belongs to the Lord
and he rules over the nations.

All the rich of the earth will feast and worship;
all who go down to the dust will kneel before him—
those who cannot keep themselves alive.
Posterity will serve him;
future generations will be told about the Lord.
They will proclaim his righteousness,
declaring to a people yet unborn:
He has done it!

[Psalm 22]

Basically, according to the Christians, the Psalm outlines Jesus (as) being despised, mocked and tortured, eventually being crucified according to the verse “All my bones are on display; people stare and gloat over me.” but then Jesus triumphs over his enemies with his resurrection.

Refutation

To refute both of these answers from Christians, we only need to refute the second answer, which is that Jesus (as) was turning the world’s attention the Psalm 22. Christians quote the parts that support them in the Psalm, yet ignore the vast majority of it! Let us assume Jesus (as) was quoting the Psalm 22, this only strengthens the Ahmadiyya view.

Psalm 22 is not about being resurrected, it is about life being saved from the enemies. And the victory of the Prophet over his foes who inflict suffering upon him. Let us review some of the Psalm:

The Psalm begins with anguish:

My God, my God, why have you forsaken me?
Why are you so far from saving me,
so far from my cries of anguish?

then it mentions that God has always listened to the praying person in the past:

In you our ancestors put their trust;
they trusted and you delivered them.
To you they cried out and were saved;
in you they trusted and were not put to shame.

then it mentions the enemies who mock the one who puts their trust in God:

But I am a worm and not a man,
scorned by everyone, despised by the people.
All who see me mock me;
they hurl insults, shaking their heads.
“He trusts in the Lord,” they say,
“let the Lord rescue him.
Let him deliver him,
since he delights in him.”

Then the Psalm outlines the fact that the enemies have completely surrounded the person:

Do not be far from me,
for trouble is near
and there is no one to help.

Many bulls surround me;
strong bulls of Bashan encircle me.
Roaring lions that tear their prey
open their mouths wide against me.

Dogs surround me,
a pack of villains encircles me;
they pierce my hands and my feet.
All my bones are on display;
people stare and gloat over me.
They divide my clothes among them
and cast lots for my garment.

Then the Psalm turns into a heartfelt prayer to be saved from the enemies, for the life of the person being delivered from them!

But you, Lord, do not be far from me.
You are my strength; come quickly to help me.
Deliver me from the sword,
my precious life from the power of the dogs.
Rescue me from the mouth of the lions;
save me from the horns of the wild oxen.

Why is it the Christians ignore this literal prayer of the life of the person being saved from the enemy? If Jesus (as) was indeed quoting this Psalm, then the only possible conclusion is that he (as) wished for his life to be saved from the surrounding enemies.

The Psalm then goes unto the fact that God never leaves the praying person, He always answers and comes to the aid of the praying one:

Revere him, all you descendants of Israel!
For he has not despised or scorned
the suffering of the afflicted one;
he has not hidden his face from him
but has listened to his cry for help.

According to Christians, the so-called “triumph” of Jesus being prophesied in this Psalm is him carrying the sins of the world rather than being resurrected, however, the Psalm is praying for the delivery of the person from death at the hands of the enemy and declares that God will listen to this prayer. The triumph at the end of this chapter is celebrating that God will listen to this prayer of being saved.

So the Christians’s answer to “Eli, Eli, lama Sabaqtani” in fact supports Ahmadi Muslims further, as Christians are not unbiasedly looking at the words of the Psalm.

Conclusion

There are two conclusions now, which support Ahmadi Muslims and Islam:

1. Jesus (as) was saying these words, “Eli, Eli, lama sabaqtani?” (My God, my God, why have you forsaken me?) to show his sadness at the event of the crucifixion unrelated to the words of Psalm 22, that he wished not to be crucified.
2. Jesus (as) was saying these words “Eli, Eli, lama sabaqtani?” (My God, my God, why have you forsaken me?) to quote Psalm 22, and in this case, these words were a prayer to God to save Jesus (as) life – that he does not die on the cross, and is delivered from death on the cross.

From these Jesus (as) quoting the Psalm seem like the likely conclusion, as Hazrat Mirza Ghulam Ahmad (as) has written:

Introduction

In the realm of Islamic theology, few topics have generated as much discussion and controversy as the fate of Isa (Jesus) after his earthly mission. While many Muslims today believe in the physical ascension and future return of Isa, a closer examination of historical scholarship reveals a more complex and nuanced debate. This article aims to challenge the notion of a unanimous consensus (ijma) on Isa being alive in heaven, exploring the diverse views held by classical scholars and the evolution of this belief over time.

The narrative surrounding Isa’s fate has undergone significant changes throughout Islamic history. While some contemporary Muslims assert a unified stance on this issue, historical evidence suggests a rich tapestry of interpretations among early and classical scholars. From Ibn Abbas to Imam Malik, and from Imam Bukhari to Ibn Hazm, respected figures in Islamic scholarship have presented alternative views on Isa’s earthly conclusion.

This article will delve into the suppression of dissenting opinions, the development of a majority view, and the recent revival of the debate sparked by various movements and scholars. By examining primary sources, academic research, and the contributions of both classical and modern thinkers, we aim to provide a comprehensive overview of this theological question. In doing so, we hope to encourage a more nuanced understanding of Islamic scholarship and foster open dialogue on this significant aspect of Islamic eschatology.

The concept of Isa’s natural death, though often attributed to the Ahmadiyya movement, has roots in classical Islamic scholarship. Renowned figures such as Ibn Abbas, Imam Malik, Imam Bukhari, and Ibn Hazm held views compatible with this interpretation.

Over time, Sunni Islam developed an pseudo-ijma (consensus) on Jesus’s residence in heaven.

It was the Promised Messiah, founder of the Ahmadiyya Muslim Community, who revived this debate in the late 19th century. He provided a vast array of Hadith and Quranic evidence supporting the concept of Isa’s natural death. This effort was continued by his followers, the Ahmadi Muslims, who have worked to recover and highlight the opinions of earlier scholars on this matter.

The Ahmadi perspective on Isa’s death should be distinguished from that of modernist scholars like Syed Ahmad Khan or Ghulam Ahmad Parwez. While modernists often reject core Islamic beliefs such as the virgin birth or the coming of any Messiah, the Ahmadiyya view aligns more closely with classical scholars in affirming these fundamental aspects of Islamic faith while differing on the specific issue of Isa’s fate.

In Sunni Islam, belief in Isa’s return is considered of utmost importance. Disbelief in his return or his mission as a Prophet is often viewed as going against the Islamic articles of faith. The coming of the Masih is seen as marking the beginning of the end times and the final victory of Islam.

Some Sunni ulema from Al-Azhar, like Mahmud Shaltut, briefly entertained the Ahmadi concept of Jesus’ death. However, this caused outrage and pushback. Shaltut’s fatwa, issued in response to an Ahmadi Muslim’s question, was disagreed with by other Al-Azhar teachers. They published counter-fatwas, with Al-Ghumari’s being particularly significant in reaffirming the belief in the physical return of a living Isa as a fundamental principle of Sunni Islam.

Promised Messiah AS: There is No Ijma on Isa (AS) being Alive

اگر یہ سوال ہو کہ اس امر پر اجماع ہوا ہے کہ ائمہ اربعہ کے مذاہب کے خلاف عمل نہ کیا جائے تو ہم اجماع کی حقیقت خوب کھول چکے ہیں … امام احمد بن حنبل جو خدا سے ڈرتے تھے اور اس کی اطاعت کرتے تھے اُن کے اس قول کو یاد کرو کہ جو اجماع کا دعویٰ کرے وہ کا ذب ہے۔ بہت سے اختلافات جزئیہ ائمہ اربعہ میں موجود ہیں اور ائمہ کے اجماع سے خارج ہیں اور اگر تم سمجھتے ہو کہ حیات عیسی” پر سند صحیح سے اور واضح بیان سے اجماع ہو چکا ہے تو یہ تمہارا اور تم جیسے دوسرے لوگوں کا افتراء ہے

‘۔ اتمام الحجة – روحانی خزائن جلد 8 صفحه 280 ترجمه از عربی عبارت )’۔ اتمام الحجة – روحانی خزائن جلد 8 صفحه 280 ترجمه از عربی عبارت )

If the question arises that there is a consensus on not acting against the religions of the four Imams, then we have explained the reality of consensus very well… Remember the saying of Imam Ahmad bin Hanbal, who feared God and obeyed Him, that whoever claims consensus is a liar. There are many minor differences among the four Imams, and they are outside the consensus of the Imams. And if you think that there is a consensus on the life of Jesus based on authentic narration and clear statement, then this is your fabrication and that of others like you.

Itmam-e-Hujjah Completion of the Proof – Roohani Khazain Volume 8, page 280 , Urdu Translation [Itmam-e-Hujjat p. 17-18]

“It would, therefore, be a daring invention to say that the bodily ascent of Jesus to heaven and his expected descent has been a matter of consensus.”

(Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 221 footnote)

We are merely told through coercion and authoritarianism that there is consensus of the entire ummah on this matter. But when we see that there is no agreement between the predecessors and successors on any single matter, why should we accept that there is indeed consensus? Well, if there is consensus on the life of the Messiah, then show one statement in which the predecessors have declared the Messiah’s life as a worldly life and accepted the necessities of worldly life for him while excluding others from it. In fact, the truth is that there seems to be consensus among all predecessors and successors that the Messiah has left this world and joined the people of another world, and his life is in accordance with their life without any addition or subtraction. Although some have ignorantly denied the death of the Messiah, they have nevertheless accepted that he has left this world like those who die and has joined the group of those who have died, becoming entirely like them. Well, any wise person should ask them that if this is not death, then what is it when someone has left the world of this life and reached another world, left the people of this world and become one of the people of the other world. If we don’t call this deceased, then what should we call it?”

Ruhani Khazain volume 3, p. 507-508

Proof that there is No Ijma on Isa AS being Alive

Ibn Hazm RH states:

They [The Ummah] differed regarding Jesus (peace be upon him), whether he will come before the Day of Judgment or not

Maratib al-Ijma p. 173

See our article showing how Tabari showed that the Salaf had 4 different views on the Death and Life of Isa.

No Ijma on Future Events in Hanafi Madhab

AL-BAHARI (d. 1119H) & AL-ANSARI (d. 1325H)

According to the Hanafiyyah there can be no Ijma’ about future events like Signs of the hour and matters of the hereafter because in matters of Ghaib (unseen) there is no role of Ijtihad. This is refutes non Ahmadis who say that there is an Ijma’ that Nuzul (descend) of Isa AS will happen in the literal physical sense.

“As for future matters like the signs of the Hour and affairs of the Hereafter, according to the Hanafis there is no consensus. This means there is no need to use it as proof, not that it is not a proof for them. How could it not be when the evidences are general? Because the unseen has no room for ijtihad (juristic reasoning) and opinion since conjecture is not sufficient for it. There must be a definitive proof indicating it. In that case, there is no need for consensus as proof. The truth is that it is valid to use it as proof for these matters as well, to support the evidences. It is possible they all heard it individually, so they reached consensus on what they heard but did not narrate it due to the existence of this agreement. Therefore, this consensus benefits us, but that definitive proof does not benefit due to the lack of its continuous mass transmission. So the truth is that future matters from reports are like religious rulings in being proven by consensus.” (This) and Allah speaks the truth and guides to the path.”

[Fawātih̩u r-Rah̩mūni, vol 2, pg. 296]

The belief of Jesus being Alive or Death was a Furui (non-fundamental) Issue

Although Promised Messiah AS and Hadhrat Musleh Maud RA said the first topic that to debate with Non-Ahmadi Muslims is on the Death of Isa(AS) however this belief is non a fundamental issue until the rise of the Promised Messiah AS

Promised Messiah AS states in Izala Auham:

اول تو یہ جاننا چاہیے کہ صبح کے نزول کا عقیدہ کوئی ایسا عقیدہ نہیں ہے جو ہماری ایمانیات کی کوئی جز یا ہمارے دین کے رکنوں میں سے کوئی رکن ہو بلکہ صد ہا پیشگوئیوں میں سے یہ ایک پیشگوئی ہے جس کو حقیقت اسلام سے کچھ بھی تعلق نہیں ۔ جس زمانہ تک یہ پیشگوئی بیان نہیں کی گئی تھی اُس زمانہ تک اسلام کچھ ناقص نہیں تھا اور جب بیان کی گئی تو اس سے اسلام کچھ کامل نہیں ہو گیا اور

First, it is important to understand that the belief in the descent of the Messiah is not a belief that is an integral part of our faith (Imaniyyat) or one of the pillars of our religion. Rather, it is one of the many prophecies, and this prophecy has no real connection to the true essence of Islam. Until the time this prophecy was not stated, Islam was not incomplete in any way, and when it was stated, it did not make Islam any more complete

[Ruhani Khazain vol. 3 p. 171]

What Promised Messiah AS means here is that it is not in the 5 pillars of Islam nor the six articles of faith. However he also states that rejection of the Nazul of Masih makes an individual a Mulhid as they are rejecting Mutawatir Ahadith.

Promised Messiah AS states:

میں نہیں چاہتا کہ چند الفاظ طوطے کی طرح بیعت کے وقت رٹ لیے جاویں اس سے کچھ فائدہ نہیں ۔ تزکیہ نفس کا علم حاصل کرو کہ ضرورت اسی کی ہے۔ ہماری یہ غرض ہرگز نہیں کہ مسیح کی وفات ، حیات پر جھگڑے اور مباحثہ کرتے پھرو۔ یہ ایک ادنی سی بات ہے اسی پر بس نہیں ہے۔ یہ تو ایک غلطی تھی جس کی ہم نے اصلاح کر دی لیکن ہمارا کام اور ہماری غرض ابھی اس سے بہت دور ہے اور وہ یہ ہے کہ تم اپنے اندر ایک تبدیلی پیدا کرو اور بالکل ایک نئے انسان بن جاؤ اس لیے ہر ایک کو تم میں سے ضروری ہے کہ وہ اس راز کو سمجھے اور ایسی تبدیلی کرے کہ وہ کہہ سکے کہ میں اور ہوں۔ میں پھر کہتا ہوں کہ یقیناً یقیناً جب تک ایک مدت تک ہماری صحبت میں رہ کر کوئی یہ نہ سمجھے کہ میں اور ہو گیا ہوں اسے فائدہ نہیں پہنچتا۔

I do not want that a few words are merely recited like a parrot at the time of initiation (bai’at). That is of no benefit. Acquire the knowledge of self-purification, as that is the real need. Our purpose is never for you to go around quarrelling and debating about the death or life of the Messiah. That is a minor issue, and it is not everything. That was merely a mistake which we have rectified, but our work and aim is still far beyond that. It is for you to bring about a transformation within yourselves and become entirely new persons. Therefore, it is essential for each one of you to understand this secret and undergo such a transformation that you can say, “I have become someone else.” I repeat, undoubtedly, undoubtedly, unless one stays in our company for some time and understands that “I have become someone else,” he does not derive any benefit.

[Malfuzat V. p. 478 (2022 Urdu Edition), Al-Hakam July 28, 1902 p. 5-16]

Prior to the advent of the Promised Messiah AS the life and Death of the Promised Messiah AS was indeed a furui issue but after his advent it indeed became an usuli Issue as he also states his purpose was to “kill a prophet” which can be seen below.

Proof from ‘Sunnis’ that Death of Jesus was originally Furui and there was No Ijma

Ahmad Raza Khan states:

“Qadiani was a denier of hundreds of essential aspects of religion, and his followers raise the debate about the life and death of our master Jesus, the Messenger of Allah (peace and blessings be upon our noble Prophet and upon him). This is a secondary (Furui) issue that is itself a matter of disagreement among Muslims, the affirmation or denial of which is not even considered misguidance, let alone disbelief.

(4) At present, the issue of the life and death of Jesus (peace be upon him) has been a matter of disagreement since ancient times, but there is no dispute about his return in the end times and his killing of the accursed Dajjal. This is undoubtedly the unanimous belief of Ahl al-Sunnah. So what benefit did the death of Jesus give to Qadiani, and how could a Mughal child become Jesus, the Messenger of Allah, born without a father, the son of Mary? Qadianis present this disagreement, but do they have any proof that before this Punjabi’s innovation in religion, Muslims believed that Jesus himself would not descend, but someone similar to him would be born, and this was called the descent of Jesus, and he was called the son of Mary? And when this is against the belief of common Muslims, then the verse…”

Fatawa Ridhawiyyah Vol 15. p. 613-615

Ahmadi Muslims Believe in the Nuzul of the Messiah

As for the descent itself, it is true and we do not argue with them about it, nor do we reject it. Rather, we believe in it as they believe, and we are not deniers. We have nothing but submission in this matter.

Whoever denies it has disbelieved in what has come in the traditions and the Book, and they are among the Mulhideen[Atheists]. However, we interpret this descent in a way that is safe from contradictions and free from objections.

It is the manifestational descent, which has been God’s way since the time of the ancients. Our denial is only of the personal descent of Christ from the heavens, for it contradicts God’s ways and the clear signs of the verses.

Indeed, the Quran has made it obligatory for us to believe in the death of Masih and to consider him among the dead.

Therefore, the belief in Masih’s life [on earth] is contrary to the tradition of Allah and the clear verses of the Quran.”

“And his return to the mortal world necessitates denial of the Quran and its clear, decisive verses. None would speak such words except those whose hearts are veiled, who are like the concealed ones and among those who turn away.

The life of Masih and his return to the world necessitates denial of the Quran and its decisive verses. Therefore, only those will speak such words whose hearts are veiled, who are like the concealed ones and among those who turn away.

Should we abandon [the truth] for weak assumptions?”

Ruhani Khazain Volume 11, p. 148-149

Pseudo-Ijma on the Death of Isa

The first thing you should debate with Non Ahmadi Muslims is the Death of Isa (AS)

“Remember that the determination of truth and falsehood between us and our opponents hinges on the life and death of Isa (as). If Isa (as) is truly alive, all our claims are false, and our evidence is futile. However, if he has indeed died according to the Quran, then our opponents are in error. Now, place the Quran between us and contemplate it.”

(Ruhani Khazain Vol 17 Tufa Golarviya P.264

And the matter under discussion will be the death or life of Jesus. Because this humble one’s claim is based on this very foundation. When the foundation breaks, this claim will automatically fall apart. This is the core issue.”

“Sir, you know well that the main issue in this debate is the death or life of Jesus, son of Mary, and this is also established as the core matter in my revelation. Because the revelation states that “the true son of Mary, the Messenger of Allah, has died, and in accordance with the promise, one has come in his likeness.”

This is the primary and fundamental matter that has been established in the revelation – that Jesus, son of Mary, has died. Now, it’s obvious and any intelligent person can understand that if you prove Jesus to be alive, then just as the first part of the revelation will be invalidated, so will the second part. This is because Allah the Almighty has stated that the condition for the validity of my claim is the death of Jesus.

And according to the principle ‘When the condition fails, the conditional fails,’ with the proof of Jesus’s life, my second claim will automatically be nullified.”

[Maktubat-e-Ahmad vol 1. p. 231-232]

“You already know this and in your view, it’s a trivial matter that Jesus has died, and you have achieved victory using this point. Actually, my existence is for two things, First to KILL ONE PROPHET, and second is to kill Shaytan”

Malfuzat 10 p. 51

The very first point that should be remembered is the issue of the death of the Messiah; the importance of the issue of the death of the Messiah. These people sometimes deceive by saying that there is no need for a discussion on the death of the Messiah, whereas this is the very root of the matter. Through this issue, all Christian actions are nullified, the divinity of حضرت مسیح is broken, and the greatness of the Messenger of Allah (peace be upon him) is established in the world. This is why the Holy Quran has placed great emphasis on the issue of the death of the Messiah, unlike the deaths of other prophets. It has mentioned this subject in more than three verses, as it is clearly mentioned in verses like “O Jesus, I will cause you to die” (یا عیسیٰ انی متوفیک) and “When You took me up” (فلما توفیتنی).

These fools say that he did not die but that God raised him to heaven. These are errors that people have created on their own against the Book of Allah to corrupt the religion. God Almighty does not want His attributes to be given to a helpless human. Then, based on what show of arrogance do they claim to be Muslims? Is Islam the name of this, that it is accepted that some of creation belongs to God and some to the son of God? I say truthfully that by creating such beliefs, these people have corrupted Islam. They have insulted the Messenger of Allah (peace be upon him) and opposed God Almighty. Alas! Was it this blessing that Islam came into the world with? Was this the name of the completion of the favor?

Malfuzat Vol 3 p.53-54

Musleh Maud RA states:

“Never leave your spot. Don’t believe that if they don’t believe in this, then they will believe in this way. In this manner they have not lost, you have because you could not prove your point and left it. There are many people who say that Non-Ahmadis get irritated by the topic of Death of Isa, let’s leave this topic of Death of Isa and make them accept some other topic. This is wrong. First make them accept the Death of Isa, then present ahead. Present in Sequence.

Anwar-ul-Uloom

Some non-Muslims falsely claim that the word Khalā can never mean death.

Khalā means to pass away. In the context of a human passing away, it only means the following:

• Passing away from this worldly life (i.e death or martyrdom)
• Passing away from a specific location, IF that location is mentioned

It is never used to describe flying physically towards heaven. In this article, we will prove our claim from the Quran, ahadith, and Arabic literature.

Pre-Islamic Poetry

Even before Islam, the Arabs used Khalā to describe the death of humans.

إذا سيد منا خلا قام سيد

When a leader among us passes away; another one stands [in his place]

[Qisas al-Arab, vol. 4, p. 103]

Arabic Lexicons

خلا فلان، أي: مات

So-and-so passed away i.e. he died.

[Lisan al-Arab]
[Tahdhib al-lughah]
[Al-Mu’jam al-Wasit]

Quranic Evidence

Allah Almighty defines Khalā of messengers in Surah Aal-e-Imran, verse 144 as death and martyrdom. He does not list flying to the heavens with a physical body as one of the meanings of Khalā.

وَمَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَمَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡئًا ؕ وَسَیَجۡزِی اللّٰہُ الشّٰکِرِیۡنَ

And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.

[Quran 3:144]

The same wording is used in Surah Al-Ma’idah, verse 75, where Allah Almighty proves that the prophets before Isa (AS) have died, i.e., they have died.

مَا الۡمَسِیۡحُ ابۡنُ مَرۡیَمَ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ وَاُمُّہٗ صِدِّیۡقَۃٌ ؕ کَانَا یَاۡکُلٰنِ الطَّعَامَ ؕ اُنۡظُرۡ کَیۡفَ نُبَیِّنُ لَہُمُ الۡاٰیٰتِ ثُمَّ انۡظُرۡ اَنّٰی یُؤۡفَکُوۡنَ

The Messiah, son of Mary, was only a Messenger; surely, Messengers like unto him had indeed passed away before him. And his mother was a truthful woman. They both used to eat food. See how We explain the Signs for their good, and see how they are turned away.

[Quran 5:75]

The verse not only says that Isa (AS) has died just like the prophets of the past but Allah also proves his death by saying that he used to eat food just like Maryam (AS). Since she does not eat food, neither does he. Thus, he has also died just like his mother.

There are numerous other verses that prove that Khalā does indeed mean to die. These verses are listed in another article, Khalat in the Holy Quran.

Hadith Literature

The Sahaba (RA) also understood Khalā similarly and agreed that the verse is indeed talking about the death of the prophets, including the Prophet Muhammad (SAW). This is evident from the following narration describing the events after the demise of the Prophet (SAW).

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

Narrated `Aisha:

Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon `Aisha and went straight to Allah’s Messenger (ﷺ) who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. By Allah, Allah will never cause you to die twice. As for the death which was written for you, has come upon you.” Narrated Ibn `Abbas: Abu Bakr went out while `Umar bin Al-Khattab was talking to the people. Abu Bakr said, “Sit down, O `Umar!” But `Umar refused to sit down. So the people came to Abu Bakr and left `Umar. Abu Bakr said, “To proceed, if anyone amongst you used to worship Muhammad , then Muhammad is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:–“Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him..(till the end of the Verse )……Allah will reward to those who are thankful.” (3.144) By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then). Narrated Az-Zuhri: Sa`id bin Al-Musaiyab told me that `Umar said, “By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet (ﷺ) had died.”

[Sahih Bukhari 4452]

Umar (RA) is in shock and he claims that he will kill anyone who says that the Prophet (SAW) has died. Abu Bakr (RA) sees this and calms him and the other Muslims by reciting the Quran 3:144 verse which was quoted above.

Argument of Mirza Ghulam Ahmad (AS)

This irrefutable argument has been written by the Promised Messiah (AS) in his numerous books. We will quote just one instance of it from Baraheen-e-Ahmadiyya where he eloquently dismantles the entire belief of the Anti-Ahmadis:

The Companions, may Allah be pleased with them, were very grief-stricken due to the demise of the Holy Prophet, may peace and blessings of Allah be upon him. Because of this state of grief, when Hadrat ‘Umar ra heard the words of some of the hypocrites, he said that the Holy Prophet, may peace and blessings of Allah be upon him, would return to the world and cut off the ears and noses of the hypocrites. Since this was an incorrect notion, Hadrat Abu Bakr Siddique first went to the house of Hadrat ‘A’ishah Siddiqah ra, lifted the sheet from the face of the Holy Prophet, may peace and blessings of Allah be upon him, kissed his blessed forehead, and said: أَنْتَ طَيِّبٌ حَيًّا ومَيْتًا لَنْ يَجْمَعَ اللهُ عَلَيْكَ الْمَوْتَيْنِ إِلَّا مَوْتَتَكَ الْأُولَى

Meaning that: ‘You are holy, in your life and in your death. God will never subject you to two deaths. For you is only the first death.’ This was meant only to convey that the Holy Prophet, may peace and blessings of Allah be upon him, would not return to this world. He then gathered all the Companions ra in the Prophet’s Mosque—incidentally, on that day all the living Companions ra were present in Madinah—and after gathering them, Hadrat Abu Bakr, may Allah be pleased with him, climbed the pulpit and read the verse:

وَمَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ

Meaning that: ‘The Holy Prophet, may peace and blessings of Allah be upon him,is but a Prophet, and all Prophets before him have passed away. So if the Holy Prophet,may peace and blessings of Allah be upon him, too were to pass away or were killed, would you abandon the faith?’ [Surah Al-e-‘Imran, 3:145] This was the first ever ijma‘ [consensus] that took place among the Companions, may Allah be pleased with them, and it proves that all Prophets, including Hadrat ‘Isa, had passed away. To hold that the meaning of the word خلت [khalat] includes being raised to heaven alive is sheer obduracy, because looking at all the Arabic lexicons nowhere do we find that the word خلت [khalat] can also be used for going to heaven while still living. Moreover, God has Himself set forth the meaning of خلت [khalat] in the second sentence because He says افائن مات او قتل [if he passes away or is killed], thus confining the meaning of خلت [khalat] to two possibilities, that of dying a natural death or that of being killed. Otherwise, the explanation should have been:

افان مات او قتل او رفع الى السماء مع جسمه العنصرى

[If he were to die, or be killed, or raised bodily to heaven.]

It would have been contrary to eloquence to mention just two of the meanings that apply to خلت [khalat] and omit the third meaning, which is the one opponents allege it signifies. Moreover, the true purport of Hadrat Abu Bakr, may Allah be pleased with him, in reciting this verse was that the Holy Prophet,may peace and blessings of Allah be upon him, would not return to this world a second time, as he had also made clear when kissing the forehead of the Holy Prophet, may peace and blessings of Allah be upon him. Thus, our opponent must admit that Hadrat ‘Isa cannot return to this world in any case even if it were supposed that he is still alive. Or else the purpose of the argument would be defeated. This ijma‘ among the Companions is something that cannot be denied

[Baraheen-e-Ahmadiyya, vol. 5, pg. 502, footnote]

Conclusion

• Khalā means to pass away
• When used for humans, it only means to pass away from the worldly life, unless a location is given
• Allah defines this word in 3:144 and it has ONLY 2 meanings i.e. death or martyrdom
• There is no usage Khalā which proves that humans can pass away by physically fly to heaven
• Sahaba RA agree that 3:144 refers to the death of the prophets, including the death of the Prophet Muhammad (SAW)

وأخرج ابن مردويه والبيهقي في “شعب الإيمان” من طريق حميد عن أنس بن مالك في قوله : فإما نذهبن بك فإنا منهم منتقمون الآية، قال : أكرم الله نبيه صلى الله عليه وسلم أن يريه في أمته ما يكره فرفعه إليه وبقيت النقمة .

Anas (RA) says:
Allah honored His Prophet, peace be upon him, by not letting him see in his nation what he would dislike, so He raised him to Himself, and the punishment (for the disobedient ones) remained.

[Shu’ab al-Iman, 1410]

Rafa used by the Prophet (SAW)

قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ رَبَّكُمْ تَبَارَكَ وَتَعَالَى حَيِيٌّ كَرِيمٌ يَسْتَحْيِي مِنْ عَبْدِهِ إِذَا رَفَعَ يَدَيْهِ إِلَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا ‏”‏ ‏.‏

The Prophet (ﷺ) said: Your Lord is munificent and generous, and is ashamed to turn away empty the hands of His servant when he raises them to Him.

[Sunan Abi Dawud 1488]

وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ وَاللَّفْظُ لَهُمَا ح وَحَدَّثَنَا إِسْحَاقُ الْحَنْظَلِيُّ، قَالَ إِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَا يُصِيبُ الْمُؤْمِنَ مِنْ شَوْكَةٍ فَمَا فَوْقَهَا إِلاَّ رَفَعَهُ اللَّهُ بِهَا دَرَجَةً أَوْ حَطَّ عَنْهُ بِهَا خَطِيئَةً ‏”‏ ‏.‏

‘A’isha reported Allah’s Messenger (ﷺ) as saying:

A believer does not receive (the trouble) of running a thorn or more than that but Allah elevates him in rank or effaces his sins because of that.

[Sahih Muslim 2572b]

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا إِبْرَاهِيمُ ـ هُوَ ابْنُ سَعْدٍ ـ حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ عَادَنِي النَّبِيُّ صلى الله عليه وسلم فِي حَجَّةِ الْوَدَاعِ مِنْ وَجَعٍ، أَشْفَيْتُ مِنْهُ عَلَى الْمَوْتِ، فَقُلْتُ يَا رَسُولَ اللَّهِ بَلَغَ بِي مِنَ الْوَجَعِ مَا تَرَى، وَأَنَا ذُو مَالٍ وَلاَ يَرِثُنِي إِلاَّ ابْنَةٌ لِي وَاحِدَةٌ أَفَأَتَصَدَّقُ بِثُلُثَىْ مَالِي قَالَ ‏”‏ لاَ ‏”‏‏.‏ قُلْتُ أَفَأَتَصَدَّقُ بِشَطْرِهِ قَالَ ‏”‏ لاَ ‏”‏‏.‏ قُلْتُ فَالثُّلُثِ قَالَ ‏”‏ وَالثُّلُثُ كَثِيرٌ، إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَلَسْتَ تُنْفِقُ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلاَّ أُجِرْتَ بِهَا، حَتَّى اللُّقْمَةَ تَجْعَلُهَا فِي فِي امْرَأَتِكَ ‏”‏‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ آأُخَلَّفُ بَعْدَ أَصْحَابِي قَالَ ‏”‏ إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلاً تَبْتَغِي بِهِ وَجْهَ اللَّهِ إِلاَّ ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً، وَلَعَلَّكَ تُخَلَّفُ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ، اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ، وَلاَ تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ‏.‏ لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ رَثَى لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ تُوُفِّيَ بِمَكَّةَ ‏”‏‏.‏

The Prophet (ﷺ) visited me during Hajjat ul-Wada` while I was suffering from a disease which brought me to the verge of death. I said, “O Allah’s Messenger (ﷺ)! My ailment has reached such a (bad) state as you see, and I have much wealth, but I have no-one to inherit from me except my only daughter. Shall I give 2/3 of my property as alms (in charity)?” The Prophet (ﷺ) said, “No,” I said, “Shall I give half of my property as alms?” He said, “No.” I said, “(Shall I give) 1/3 of it? ” He replied, ” 1/3, and even 1/3 is too much. It is better for you to leave your inheritors wealthy rather than to leave them poor, begging people (for their sustenance); and whatever you spend for Allah’s Sake, you will get reward for it even for the morsel of food which you put in your wives mouth.” I said, “O Allah’s Messenger (ﷺ)! Should I remain (in Mecca) behind my companions (who are going with you to Medina)?” The Prophet (ﷺ) said, “If you remain behind, any good deed which you will do for Allah’s Sake, will upgrade and elevate you. May be you will live longer so that some people may benefit by you and some other (i.e. infidels) may get harmed by you.” The Prophet (ﷺ) then added, “O Allah! Complete the Migration of my companions and do not turn them on their heels. But the poor Sa`d bin Khaula (not the above mentioned Sa`d) (died in Mecca) .” Allah’s Messenger (ﷺ) pitied Sa`d for he died in Mecca.

[Sahih al-Bukhari 4409]

وعن عمر بن الخطاب رضي الله عنه‏:‏ أن النبي صلى الله عليه وسلم قال ‏:‏ ‏ “‏ إن الله يرفع بهذا الكتاب أقوامًا ويضع به آخرين‏”‏‏.‏

‘Umar bin Al-Khattab (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, “Verily, Allah elevates some people with this Qur’an and abases others.”

[Riyad as-Salihin 996]

وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي أَبِي، عَنِ ابْنِ شِهَابٍ، عَنْ عَامِرِ بْنِ وَاثِلَةَ، أَنَّ نَافِعَ بْنَ عَبْدِ الْحَارِثِ، لَقِيَ عُمَرَ بِعُسْفَانَ وَكَانَ عُمَرُ يَسْتَعْمِلُهُ عَلَى مَكَّةَ فَقَالَ مَنِ اسْتَعْمَلْتَ عَلَى أَهْلِ الْوَادِي فَقَالَ ابْنَ أَبْزَى ‏.‏ قَالَ وَمَنِ ابْنُ أَبْزَى قَالَ مَوْلًى مِنْ مَوَالِينَا ‏.‏ قَالَ فَاسْتَخْلَفْتَ عَلَيْهِمْ مَوْلًى قَالَ إِنَّهُ قَارِئٌ لِكِتَابِ اللَّهِ عَزَّ وَجَلَّ وَإِنَّهُ عَالِمٌ بِالْفَرَائِضِ ‏.‏ قَالَ عُمَرُ أَمَا إِنَّ نَبِيَّكُمْ صلى الله عليه وسلم قَدْ قَالَ ‏ “‏ إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ ‏”‏ ‏.‏

‘Amir b. Wathila reported that Nafi’ b. ‘Abd al-Harith met ‘Umar at ‘Usfan and ‘Umar had employed him as collector in Mecca. He (Hadrat ‘Umar) said to him (Nafi’):

“Whom have you appointed as collector over the people of the valley? He said: Ibn Abza. He said: Who is Ibn Abza? He said: He is one of our freed slaves. He (Hadrat ‘Umar) said: So you have appointed a freed slave over them. He said: He is well versed In the Book of Allah. the Exalted and Great, and he is well versed In the commandments and injunctions (of the Shari’ah). ‘Umar said: So the Prophet (ﷺ) said: By this Book, Allah would exalt some peoples and degrade others.”

_{[Sahih Muslim 817a]}

حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ قَالُوا حَدَّثَنَا إِسْمَاعِيلُ، – وَهُوَ ابْنُ جَعْفَرٍ – عَنِ الْعَلاَءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ وَمَا زَادَ اللَّهُ عَبْدًا بِعَفْوٍ إِلاَّ عِزًّا وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلاَّ رَفَعَهُ اللَّهُ”‏ ‏.‏

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

Charity does not decrease wealth, no one forgives another except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.

[Sahih Muslim 2588]

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ عُمَرَ بْنِ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ أَبِيهِ، عَنْ عَبَايَةَ بْنِ رِفَاعَةَ، عَنْ رَافِعِ بْنِ خَدِيجٍ، قَالَ أَعْطَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَبَا سُفْيَانَ بْنَ حَرْبٍ وَصَفْوَانَ بْنَ أُمَيَّةَ وَعُيَيْنَةَ بْنَ حِصْنٍ وَالأَقْرَعَ بْنَ حَابِسٍ كُلَّ إِنْسَانٍ مِنْهُمْ مِائَةً مِنَ الإِبِلِ وَأَعْطَى عَبَّاسَ بْنَ مِرْدَاسٍ دُونَ ذَلِكَ ‏.‏ فَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيْدِ بَيْنَ عُيَيْنَةَ وَالأَقْرَعِ فَمَا كَانَ بَدْرٌ وَلاَ حَابِسٌ يَفُوقَانِ مِرْدَاسَ فِي الْمَجْمَعِ وَمَا كُنْتُ دُونَ امْرِئٍ مِنْهُمَا وَمَنْ تَخْفِضِ الْيَوْمَ لاَ يُرْفَعِ قَالَ فَأَتَمَّ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم مِائَةً ‏.‏

Rafi’ b. Khadij reported that the Messenger of Allah; (ﷺ) gave to Abu Sufyan b. Harb and Safwan. b. Umayya and ‘Uyaina b. Hisn and Aqra’ b. Habis, i.e. to every one of these persons, one hundred camels, and gave to ‘Abbas b. Mirdas less than this number. Upon this ‘Abbas b. Mirdis said:

You allot the share of my booty and that of my horse between ‘Uyaina and Aqra’. Both Uyaina and Aqra’ are in no way more eminent than Mirdas (my father) in the assembly. I am in no way inferior to any one of these persons. And he who is let down today would not be elevated. He (the narrator) said: The Messenger of Allah (ﷺ) then completed one hundred camels for him.

[Sahih Muslim 1060a]

حَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا إِسْمَاعِيلُ بْنُ صَبِيحٍ، عَنْ كَامِلٍ أَبِي الْعَلاَءِ، قَالَ سَمِعْتُ حَبِيبَ بْنَ أَبِي ثَابِتٍ، يُحَدِّثُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ بَيْنَ السَّجْدَتَيْنِ فِي صَلاَةِ اللَّيْلِ ‏ “‏ رَبِّ اغْفِرْ لِي وَارْحَمْنِي وَاجْبُرْنِي وَارْزُقْنِي وَارْفَعْنِي ‏”‏ ‏.‏

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (ﷺ) said, “Wealth is not diminished by giving (in charity). Allah augments the honour of one who forgives; and one who displays humbleness towards another seeking the pleasure of Allah, Allah exalts him in ranks.”

[Riyad as-Salihin 555]

حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، حَدَّثَنِي أَبُو هَانِئٍ الْخَوْلاَنِيُّ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ يَا أَبَا سَعِيدٍ مَنْ رَضِيَ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ ‏”‏ ‏.‏ فَعَجِبَ لَهَا أَبُو سَعِيدٍ فَقَالَ أَعِدْهَا عَلَىَّ يَا رَسُولَ اللَّهِ فَفَعَلَ ثُمَّ قَالَ ‏”‏ وَأُخْرَى يُرْفَعُ بِهَا الْعَبْدُ مِائَةَ دَرَجَةٍ فِي الْجَنَّةِ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ ‏”‏ ‏.‏ قَالَ وَمَا هِيَ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ الْجِهَادُ فِي سَبِيلِ اللَّهِ الْجِهَادُ فِي سَبِيلِ اللَّهِ ‏”‏ ‏.‏

It has been narrated on the authority of Abu Sa`id al-Khudri that the Messenger of Allah (ﷺ) said (to him):

Abu Sa`id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Muhammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa`id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa`id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!

[Sahih Muslim 1884]

حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ، وَقُتَيْبَةُ، وَابْنُ، حُجْرٍ جَمِيعًا عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرٍ، – قَالَ ابْنُ أَيُّوبَ حَدَّثَنَا إِسْمَاعِيلُ، – أَخْبَرَنِي الْعَلاَءُ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ أَلاَ أَدُلُّكُمْ عَلَى مَا يَمْحُو اللَّهُ بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ ‏”‏ ‏.‏ قَالُوا بَلَى يَا رَسُولَ اللَّهِ ‏.‏ قَالَ ‏”‏ إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ وَانْتِظَارُ الصَّلاَةِ بَعْدَ الصَّلاَةِ فَذَلِكُمُ الرِّبَاطُ ‏”‏ ‏

Abu Huraira reported:

The Messenger of Allah (ﷺ) said: Should I not suggest to you that by which Allah obliterates the sins and elevates the ranks (of a man). They (the hearers) said: Yes, Messenger of Allah. He said: Performing the ablution thoroughly despite odds, tranverside of more paces towards the mosque, and waiting for the next prayer after observing a prayer, and that is mindfulness.

[Sahih Muslim 251a]

وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏”‏ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات‏؟‏ ‏”‏ قالوا بلى يا رسول الله‏.‏ قال‏:‏ ‏”‏إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط، فذلكم الرباط‏”‏

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, “Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).” The Companions said: “Yes (please tell us), O Messenger of Allah.” He said, “Performing the Wudu’ properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.”

[Riyad as-Salihin 1059]

حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ مَرِضْتُ عَامَ الْفَتْحِ مَرَضًا أَشْفَيْتُ مِنْهُ عَلَى الْمَوْتِ فَأَتَانِي رَسُولُ اللَّهِ صلى الله عليه وسلم يَعُودُنِي فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّ لِي مَالاً كَثِيرًا وَلَيْسَ يَرِثُنِي إِلاَّ ابْنَتِي أَفَأُوصِي بِمَالِي كُلِّهِ قَالَ ‏”‏ لاَ ‏”‏ ‏.‏ قُلْتُ فَثُلُثَىْ مَالِي قَالَ ‏”‏ لاَ ‏”‏ ‏.‏ قُلْتُ فَالشَّطْرُ قَالَ ‏”‏ لاَ ‏”‏ ‏.‏ قُلْتُ فَالثُّلُثُ قَالَ ‏”‏ الثُّلُثُ وَالثُّلُثُ كَثِيرٌ إِنَّكَ إِنْ تَدَعْ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَدَعَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً إِلاَّ أُجِرْتَ فِيهَا حَتَّى اللُّقْمَةَ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ ‏”‏ ‏.‏ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أُخَلَّفُ عَنْ هِجْرَتِي قَالَ ‏”‏ إِنَّكَ لَنْ تُخَلَّفَ بَعْدِي فَتَعْمَلَ عَمَلاً تُرِيدُ بِهِ وَجْهَ اللَّهِ إِلاَّ ازْدَدْتَ بِهِ رِفْعَةً وَدَرَجَةً وَلَعَلَّكَ أَنْ تُخَلَّفَ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيُضَرَّ بِكَ آخَرُونَ اللَّهُمَّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ وَلاَ تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ لَكِنِ الْبَائِسُ سَعْدُ ابْنُ خَوْلَةَ يَرْثِي لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ مَاتَ بِمَكَّةَ ‏”‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ أَنَّهُ لَيْسَ لِلرَّجُلِ أَنْ يُوصِيَ بِأَكْثَرَ مِنَ الثُّلُثِ وَقَدِ اسْتَحَبَّ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يَنْقُصَ مِنَ الثُّلُثِ لِقَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏”‏ وَالثُّلُثُ كَثِيرٌ ‏”‏ ‏.‏

“I was ill during the year of the Conquest (of Makkah) with an illness bringing me to the brink of death. So The Messenger of Allah (S.A.W) came to visit me, and I said: ‘O Messenger of Allah (S.A.W)! Indeed I have a great deal of wealth and I do not have any heirs except my daughter, so should I will all of my wealth?’ He said: ‘No.’ I said: ‘Then two-thirds of my wealth?’ He said: ‘No.’ I said: ‘Then half?’ He said: ‘No.’ I said: ‘Then a third’ He said: ‘No.’ A third and a third is too much. If you leave your heirs without need it is better than to leave them in poverty begging from the people. Indeed you do not do any spending (on your family) except that you are rewarded for it, even the morsel of food you raise to your wife’s mouth.'” He said: “I said: ‘Will I be left behind from my emigration?’ He said: ‘You will not be left behind after me,and do righteous deeds intending Allah’s Face, except that it will add to your elevation in rank. Perhaps you will remain until some people benefit from you and others will be harmed by you. O Allah! Complete the emigration of my companions and do not turn them on their heels. But the case of Sa’d bin Khawlah is sad.'” the Messenger of Allah (S.A.W) felt sorry for him dying in Makkah.

[Jami` at-Tirmidhi 2116]

حَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا إِسْمَاعِيلُ بْنُ صَبِيحٍ، عَنْ كَامِلٍ أَبِي الْعَلاَءِ، قَالَ سَمِعْتُ حَبِيبَ بْنَ أَبِي ثَابِتٍ، يُحَدِّثُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كَانَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ بَيْنَ السَّجْدَتَيْنِ فِي صَلاَةِ اللَّيْلِ ‏ “‏ رَبِّ اغْفِرْ لِي وَارْحَمْنِي وَاجْبُرْنِي وَارْزُقْنِي وَارْفَعْنِي ‏”‏ ‏.‏

It was narrated that Ibn ‘Abbas said:

“When praying at night (Qiyamul-Lail), the Messenger of Allah (ﷺ) used to say between the two prostrations: ‘Rabbighfir li warhamni wajburni warzuqni warfa’ni (O Lord, forgive me, have mercy on me, improve my situation, grant me provision and raise me in status).’”

[Sunan Ibn Majah 898]

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ صَلاَةُ الرَّجُلِ فِي جَمَاعَةٍ تَزِيدُ عَلَى صَلاَتِهِ فِي بَيْتِهِ وَصَلاَتِهِ فِي سُوقِهِ خَمْسًا وَعِشْرِينَ دَرَجَةً وَذَلِكَ بِأَنَّ أَحَدَكُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ وَأَتَى الْمَسْجِدَ لاَ يُرِيدُ إِلاَّ الصَّلاَةَ وَلاَ يَنْهَزُهُ إِلاَّ الصَّلاَةُ لَمْ يَخْطُ خَطْوَةً إِلاَّ رُفِعَ لَهُ بِهَا دَرَجَةٌ وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ حَتَّى يَدْخُلَ الْمَسْجِدَ فَإِذَا دَخَلَ الْمَسْجِدَ كَانَ فِي صَلاَةٍ مَا كَانَتِ الصَّلاَةُ هِيَ تَحْبِسُهُ وَالْمَلاَئِكَةُ يُصَلُّونَ عَلَى أَحَدِكُمْ مَا دَامَ فِي مَجْلِسِهِ الَّذِي صَلَّى فِيهِ يَقُولُونَ اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ارْحَمْهُ اللَّهُمَّ تُبْ عَلَيْهِ مَا لَمْ يُؤْذِ فِيهِ أَوْ يُحْدِثْ فِيهِ ‏”‏ ‏.‏

Abu Hurairah reported the Messenger of Allah (ﷺ) as saying:

Prayer said by a man in congregation is twenty five degrees more excellent than prayer said by him alone in his house or in the market. This is because when any of you performs ablution and does it perfectly, and goes out to the mosque having no intention except praying, and nothing moves him except prayer, then at every step which he takes his rank is elevated by one degree on account of this (walking), and one sin is remitted from him for this (walking), till he enters the mosque. When he enters the mosque, he will be reckoned as praying as long as he will be detained by the prayer. The angels keep on invoking blessing on any of you so long as he remains seated in the place he prayer, saying: O Allah, forgive him; O Allah, have mercy on him; O Allah, accept his repentance so long as he does not harm anyone, or breaks his ablution.

[Sunan Abi Dawud 559]

وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏”‏من رضي بالله ربًا وبالإسلام دينًا، وبمحمد رسولا وجبت له الجنة‏”‏ فعجب لها أبو سعيد فقال أعدها علي يا رسول الله فأعادها عليه ثم قال‏:‏ ‏”‏وأخرى يرفع الله بها العبد مائة درجة في الجنة، ما بين كل درجتين، كما بين السماء والأرض‏”‏ قال‏:‏ وما هي يا رسول الله‏؟‏ قال‏:‏ ‏”‏الجهاد في سبيل الله، الجهاد في سبيل الله‏”‏

Abu Sa’id Al-Khudri (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, “If anyone is pleased with Allah as his Rubb, with Islam as his religion and with Muhammad (ﷺ) as (Allah’s) Messenger, surely, he will be entitled to enter Jannah.” Abu Sa’id was delighted with this and requested the Messenger of Allah (ﷺ) to repeat it. He (ﷺ) repeated it again and then said, “There is also another act by which Allah will elevate the position of a (pious believing) slave in Jannah to a grade one hundred degrees higher. And the distance between any two grades is equal to the distance between heaven and earth.” He asked the Messenger of Allah (ﷺ) what it was and he ((ﷺ)) replied, “Jihad in the way of Allah; Jihad in the way of Allah.”

[Riyad as-Salihin 1301]

وعنه أن النبي صلى الله عليه وسلم قال‏:‏‏ “‏من تطهر في بيته، ثم مضى إلى بيت من بيوت الله، ليقضي فريضة من فرائض الله كانت خطواته، إحداها تحط خطيئة، والأخرى ترفع درجة‏”‏

Abu Hurairah (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, “He who purifies (performs Wudu’) himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).”

[Riyad as-Salihin 1054]

وَحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ بْنُ هَمَّامٍ، حَدَّثَنَا مَعْمَرُ بْنُ رَاشِدٍ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، أَخِي وَهْبِ بْنِ مُنَبِّهٍ قَالَ هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَذَكَرَ أَحَادِيثَ مِنْهَا ‏.‏ وَقَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ إِنَّ اللَّهَ قَالَ لِي أَنْفِقْ أُنْفِقْ عَلَيْكَ ‏”‏ ‏.‏ وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ يَمِينُ اللَّهِ مَلأَى لاَ يَغِيضُهَا سَحَّاءُ اللَّيْلَ وَالنَّهَارَ أَرَأَيْتُمْ مَا أَنْفَقَ مُذْ خَلَقَ السَّمَاءَ وَالأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِهِ ‏”‏ ‏.‏ قَالَ ‏”‏ وَعَرْشُهُ عَلَى الْمَاءِ وَبِيَدِهِ الأُخْرَى الْقَبْضُ يَرْفَعُ وَيَخْفِضُ ‏”‏ ‏.‏

Abu Huraira reported Allah’s Messenger (ﷺ) as saying that Allah said to him:

” Spend, I will bestow upon you.” And the Messenger of Allah (ﷺ) said: The right hand of Allah is full and spending (the riches) liberally during day and night will not diminish (the resources of Allah). Don’t you see what (an enormous amount of resources) He has spent since He created the heaven and the earth, and what is in His right hand has not decreased? His Throne is upon the water. And in His other hand is death, and He elevates and degrades (whom He likes).

[Sahih Muslim 993b]

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا الْوَزِيرُ بْنُ صَبِيحٍ، حَدَّثَنَا يُونُسُ بْنُ حَلْبَسٍ، عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ فِي قَوْلِهِ تَعَالَى ‏{كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ}‏ ‏.‏ قَالَ ‏”‏ مِنْ شَأْنِهِ أَنْ يَغْفِرَ ذَنْبًا وَيُفَرِّجَ كَرْبًا وَيَرْفَعَ قَوْمًا وَيَخْفِضَ آخَرِينَ ‏”‏ ‏.‏

It was narrated from Abu Darda’ that:

The Prophet said concerning the Verse: “Every day He is (engaged) in some affair.” “His affairs include forgiving sins, relieving distress, raising some people and bringing others low.”

[Sunan Ibn Majah 202]

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌۭ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًۭٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّـٰكِرِينَ ١٤٤

(Ahmadiyya) Maulvi Sher Ali

And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.

Yusuf Ali

Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

Pickthall

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.

Chapter 5 verse 75

مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌۭ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌۭ ۖ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ۗ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْـَٔايَـٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ ٧٥

(Ahmadiyya) Maulvi Sher Ali

The Messiah, son of Mary, was only a Messenger; surely, Messengers like unto him had indeed passed away before him. And his mother was a truthful woman. They both used to eat food. See how We explain the Signs for their good, and see how they are turned away.

Yusuf Ali

Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth make His signs clear to them; yet see in what ways they are deluded away from the truth!

Pickthall

The Messiah, son of Mary, was no other than a messenger, messengers (the like of whom) had passed away before him. And his mother was a saintly woman. And they both used to eat (earthly) food. See how We make the revelations clear for them, and see how they are turned away!

Chapter 2 Verse 214

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌۭ ٢١٤

(Ahmadiyya) Maulvi Sher Ali

Do you think that you will enter Heaven while there has not come over you the condition of those who passed away before you? Poverty and afflictions befell them, and they were violently shaken until the Messenger and those who believed along with him said: ‘When will come the help of Allah?’ Yea, surely the help of Allah is nigh.

Yusuf Ali

Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: “When (will come) the help of Allah?” Ah! Verily, the help of Allah is (always) near!

Pickthall

Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah’s help? Now surely Allah’s help is nigh.

Chapter 2 verse 134

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ١٣٤

(Ahmadiyya) Maulvi Sher Ali

Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did.

Yusuf Ali

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!

Pickthall

“Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.”

Chapter 3 Verse 137

قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌۭ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ ١٣٧

(Ahmadiyya) Maulvi Sher Ali

Surely, there have been many dispensations before you; so travel through the earth and see how evil was the end of those who treated the Prophets as liars.

Yusuf Ali

Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.

Pickthall

Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers).

Chapter 15 Verse 13

لَا يُؤْمِنُونَ بِهِۦ ۖ وَقَدْ خَلَتْ سُنَّةُ ٱلْأَوَّلِينَ ١٣

(Ahmadiyya) Maulvi Sher Ali

They believe not therein, though the example of the former peoples has gone before them.

Yusuf Ali

That they should not believe in the (Message); but the ways of the ancients have passed away.

Pickthall

They believe not therein, though the example of the men of old hath gone before.

Chapter 13 Verse 30

كَذَٰلِكَ أَرْسَلْنَـٰكَ فِىٓ أُمَّةٍۢ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌۭ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَـٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَـٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ ٣٠

(Ahmadiyya) Maulvi Sher Ali

Thus have We sent thee to a people, before whom other peoples have passed away, that thou mayest recite to them what We have revealed to thee, yet they disbelieve in the Gracious God. Say, ‘He is my Lord; there is no God but He. In Him do I put my trust and towards Him is my return.’

Yusuf Ali

Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no Allah save Him. In Him do I put my trust and unto Him is my recourse.

Pickthall

Thus have we sent thee amongst a People before whom (long since) have (other) Peoples (gone and) passed away; in order that thou mightest rehearse unto them what We send down unto thee by inspiration; yet do they reject (Him), the Most Gracious! Say: “He is my Lord! There is no god but He! On Him is my trust, and to Him do I turn!

Chapter 2 verse 141

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ١٤١

(Ahmadiyya) Maulvi Sher Ali

Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did.

Yusuf Ali

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case

Pickthall

Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.

Chapter 41 Verse 25

۞ وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُوا۟ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍۢ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ إِنَّهُمْ كَانُوا۟ خَـٰسِرِينَ ٢٥

(Ahmadiyya) Maulvi Sher Ali

And We had assigned for them companions who made to appear attractive to them what was before them and what was behind them; and the sentence became due against them along with the communities of Jinn and mankind that had gone before them. Surely, they were the losers.

Yusuf Ali

And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost

Pickthall

And We assigned them comrades (in the world), who made their present and their past fairseeming unto them. And the Word concerning nations of the jinn and humankind who passed away before them hath effect for them. Lo! they were ever losers.

Chapter 46 verse 17

وَٱلَّذِى قَالَ لِوَٰلِدَيْهِ أُفٍّۢ لَّكُمَآ أَتَعِدَانِنِىٓ أَنْ أُخْرَجَ وَقَدْ خَلَتِ ٱلْقُرُونُ مِن قَبْلِى وَهُمَا يَسْتَغِيثَانِ ٱللَّهَ وَيْلَكَ ءَامِنْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ فَيَقُولُ مَا هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ١٧

(Ahmadiyya) Maulvi Sher Ali

But the one who says to his parents, ‘Fie on you both! do you threaten me that I shall be brought forth again, when generations have already passed away before me?’ And they both cry unto Allah for help and say to him: ‘Woe unto thee! believe; for the promise of Allah is true.’ But he says, ‘This is nothing but the fables of the ancients.’

Yusuf Ali

But (there is one) who says to his parents, “Fie on you! Do ye hold out the promise to me that I shall be raised up, even though generations have passed before me (without rising again)?” And they two seek Allah’s aid, (and rebuke the son): “Woe to thee! Have faith! for the promise of Allah is true.” But he says, “This is nothing but tales of the ancients!”

Pickthall

And whoso saith unto his parents: Fie upon you both! Do ye threaten me that I shall be brought forth (again) when generations before me have passed away? And they twain cry unto Allah for help (and say): Woe unto thee! Believe! Lo! the promise of Allah is true. But he saith: This is naught save fables of the men of old:

Chapter 46 Verse 21

۞ وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍۢ ٢١

(Ahmadiyya) Maulvi Sher Ali

And make mention of the brother of ‘Ad, when he warned his people among the sand-hills — and Warners there have been before him and after him — saying, ‘Worship none but Allah. I fear for you the punishment of a great day.’

Yusuf Ali

Mention (Hud) one of ‘Ad’s (own) brethren: Behold, he warned his people about the winding Sand-tracts: but there have been warners before him and after him: “Worship ye none other than Allah: Truly I fear for you the Penalty of a Mighty Day.

Pickthall

And make mention (O Muhammad) of the brother of A’ad when he warned his folk among the wind-curved sandhills – and verily warners came and went before and after him – saying: Serve none but Allah. Lo! I fear for you the doom of a tremendous Day

Chapter 13 Verse 6

وَيَسْتَعْجِلُونَكَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ ٱلْمَثُلَـٰتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍۢ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ ٦

(Ahmadiyya) Maulvi Sher Ali

And they want thee to hasten on the punishment in preference to good, whereas exemplary punishments have already occurred before them. And verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, and verily, thy Lord is also strict in condign punishment.

Yusuf Ali

They ask thee to hasten on the evil in preference to the good: Yet have come to pass, before them, (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrong-doing, and verily thy Lord is (also) strict in punishment.

Pickthall

And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment.

Chapter 10 Verse 102

فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ ۚ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ ١٠٢

(Ahmadiyya) Maulvi Sher Ali

What then do they expect save the like of the days of punishment suffered by those who passed away before them? Say, ‘Wait then, and I am with you among those who wait.’

Yusuf Ali

Do they then expect (any thing) but (what happened in) the days of the men who passed away before them? Say: “Wait ye then: for I, too, will wait with you.”

Pickthall

What expect they save the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.

Chapter 7 Verse 38

قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍۢ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌۭ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًۭا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَـٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًۭا ضِعْفًۭا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّۢ ضِعْفٌۭ وَلَـٰكِن لَّا تَعْلَمُونَ ٣٨

(Ahmadiyya) Maulvi Sher Ali

He will say, ‘Enter ye into the Fire among the nations of Jinn and men who passed away before you.’ Every time a people enters, it shall curse its sister (people) until, when they have all successively arrived therein, the last of them will say of the first of them: ‘Our Lord, these led us astray, so give them a double punishment of the Fire.’ He will say, ‘For each preceding party there shall be double punishment, but you do not know.’

Yusuf Ali

He will say: “Enter ye in the company of the peoples who passed away before you – men and jinns, – into the Fire.” Every time a new people enters, it curses its sister-people (that went before), until they follow each other, all into the Fire. Saith the last about the first: “Our Lord! it is these that misled us: so give them a double penalty in the Fire.” He will say: “Doubled for all”: but this ye do not understand.

Pickthall

He saith: Enter into the Fire among nations of the jinn and humankind who passed away before you. Every time a nation entereth, it curseth its sister (nation) till, when they have all been made to follow one another thither, the last of them saith unto the first of them: Our Lord! These led us astray, so give them double torment of the Fire. He saith: For each one there is double (torment), but ye know not.

Chapter 24 Verse 34

وَلَقَدْ أَنزَلْنَآ إِلَيْكُمْ ءَايَـٰتٍۢ مُّبَيِّنَـٰتٍۢ وَمَثَلًۭا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ ٣٤

(Ahmadiyya) Maulvi Sher Ali

And We sent down to you manifest Signs, and the example of those who have passed away before you, and an exhortation to the God-fearing.

Yusuf Ali

We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).

Pickthall

And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).

Chapter 33 Verse 38

مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍۢ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًۭا مَّقْدُورًا ٣٨

(Ahmadiyya) Maulvi Sher Ali

There can be no hindrance for the Prophet with regard to that which Allah has made incumbent upon him. Such indeed was the way of Allah with those who have passed away before — and the command of Allah is a decree ordained —

Yusuf Ali

There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined.

Pickthall

There is no reproach for the Prophet in that which Allah maketh his due. That was Allah’s way with those who passed away of old – and the commandment of Allah is certain destiny –

Chapter 33 Verse 62

سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ۚ وَلَنۡ تَجِدَ لِسُنَّۃِ اللّٰہِ تَبۡدِیۡلًا

(Ahmadiyya) Maulvi Sher Ali

Such has been the way of Allah in the case of those who passed away before, and thou wilt never find a change in the way of Allah.

Yusuf Ali

(Such was) the practice (approved) of Allah among those who lived aforetime: No change wilt thou find in the practice (approved) of Allah.

Pickthall

That was the way of Allah in the case of those who passed away of old; thou wilt not find for the way of Allah aught of power to change.

Chapter 35 Verse 24

إِنَّآ أَرْسَلْنَـٰكَ بِٱلْحَقِّ بَشِيرًۭا وَنَذِيرًۭا ۚ وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌۭ ٢٤

(Ahmadiyya) Maulvi Sher Ali

Verily, We have sent thee with the truth, as a bearer of glad tidings and as a Warner; and there is no people to whom a Warner has not been sent.

Yusuf Ali

Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past).

Pickthall

Lo! We have sent thee with the Truth, a bearer of glad tidings and a warner; and there is not a nation but a warner hath passed among them.

Tawaffa (توفى) is an Arabic verb that means to take something. When Allah does the Tawaffi of a human, it ONLY means taking of the soul. This can be at the time of death, or sleep if night is mentioned. There is no other meaning for it. It never means taking of the body and soul or flying towards Allah.

This is exactly what the Arabic lexicons explain. Where are they getting this rule from? It comes from the following verse:

اَللّٰہُ یَتَوَفَّی الۡاَنۡفُسَ حِیۡنَ مَوۡتِہَا وَالَّتِیۡ لَمۡ تَمُتۡ فِیۡ مَنَامِہَا ۚ فَیُمۡسِکُ الَّتِیۡ قَضٰی عَلَیۡہَا الۡمَوۡتَ وَیُرۡسِلُ الۡاُخۡرٰۤی اِلٰۤی اَجَلٍ مُّسَمًّی ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ

Allah takes away the souls of human beings at the time of their death; and of those also that are not yet dead, during their sleep. And then He retains those against which He has decreed death, and sends back the others till an appointed term. In that surely are Signs for a people who reflect.

[Quran 39:42]

Tawaffa used by the Prophet Muhammad ﷺ

قَالَ خَطَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏”‏ يَا أَيُّهَا النَّاسُ إِنَّكُمْ مَحْشُورُونَ إِلَى اللَّهِ حُفَاةً عُرَاةً غُرْلاً ـ ثُمَّ قَالَ ـ ‏{‏كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ‏}‏ إِلَى آخِرِ الآيَةِ ـ ثُمَّ قَالَ ـ أَلاَ وَإِنَّ أَوَّلَ الْخَلاَئِقِ يُكْسَى يَوْمَ الْقِيَامَةِ إِبْرَاهِيمُ، أَلاَ وَإِنَّهُ يُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ، فَأَقُولُ يَا رَبِّ أُصَيْحَابِي‏.‏ فَيُقَالُ إِنَّكَ لاَ تَدْرِي مَا أَحْدَثُوا بَعْدَكَ‏.‏ فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ ‏{‏وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ‏}‏ فَيُقَالُ إِنَّ هَؤُلاَءِ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ ‏”‏‏.

‏Allah’s Messenger (ﷺ) delivered a sermon and said, “O people! You will be gathered before Allah barefooted, naked and not circumcised.” Then (quoting Qur’an) he said:– “As We began the first creation, We shall repeat it. A promise We have undertaken: Truly we shall do it..” (21.104) The Prophet (ﷺ) then said, “The first of the human beings to be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. ‘O my Lord! (They are) my companions!’ Then a reply will come (from Almighty), ‘You do not know what they did after you.’ I will say as the pious slave (the Prophet (ﷺ) Jesus) said: And I was a witness over them while I dwelt amongst them. When You caused me to die. You were the Watcher over them and You are a Witness to all things.’ (5.117) Then it will be said, “These people have continued to be apostates since you left them.”

[Sahih al-Bukhari 4625]

قال سفيان: قال المسعودي: وحدثنا جعفر بن عمرو بن حريث، عن أبيه، عَنْ عَبْدِ اللَّهِ : قَالَ رَسُولُ الله : شَهِيداً عَلَيْهِمْ مَا دُمْتُ فِيهِمْ، فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ، وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٍ

And how will it be when We shall bring a witness from every people, and bring You as a witness against these! (4:41)
“I was a witness.. as long as I remained among them; but when You caused me to die, You were the Watcher over them” (5:117)

[Musnad Humaidi, 102]

Funeral prayer:

‏ اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا وَشَاهِدِنَا وَغَائِبِنَا اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِيمَانِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِسْلاَمِ اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ وَلاَ تُضِلَّنَا بَعْدَهُ

When the Messenger of Allah (ﷺ) prayed over a dead person, he said: O Allah, forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female. O Allah, to whomsoever of us Thou givest life grant him life as a believer, and whomsoever of us Thou takest in death take him in death as a follower of Islam. O Allah, do not withhold from us the reward (of faith) and do not lead us astray after his death.

[Sunan Abi Dawud 3201]

Dua of Muhammad (SAW):

توفني مسلما وألحقن بالصالحين

Cause me to die in submission to You, and join me with the righteous (12:101)

[Kitab ad-Du’a of Imam at-Tabarani 302]

وإذا أردت فتنة في قوم فتوفني غير مفتون

And if You intend to put a people to trial, then cause me to die without being subjected [to it]

[Musnad Ahmad 22008]

Prophet Muhammad’s ﷺ death is described with “Tawaffa”

حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَهَارُونُ بْنُ عَبْدِ اللَّهِ، عَنْ رَوْحِ بْنِ عُبَادَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَكَثَ بِمَكَّةَ ثَلاَثَ عَشْرَةَ وَتُوُفِّيَ وَهُوَ ابْنُ ثَلاَثٍ وَسِتِّينَ ‏.‏

“Ibn ‘Abbas reported that Allah’s Messenger (ﷺ) stayed in Mecca for thirteen years and he died when he had attained the age of sixty three years.”

[Sahih Muslim 2351a]

حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ، قَالَ‏:‏ حَدَّثَنَا عَامِرُ بْنُ صَالِحٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ‏:‏ تُوُفِّيَ رَسُولُ اللهِ صلى الله عليه وسلم يَوْمَ الاثْنَيْنِ‏.

“Allah’s Messenger died (Allah bless him and give him peace) on a Monday.”

[Sahih: Book 54, Hadith 9]

وَحَدَّثَنِي نَصْرُ بْنُ عَلِيٍّ، حَدَّثَنَا بِشْرٌ، – يَعْنِي ابْنَ مُفَضَّلٍ – حَدَّثَنَا خَالِدٌ الْحَذَّاءُ، حَدَّثَنَا عَمَّارٌ، مَوْلَى بَنِي هَاشِمٍ حَدَّثَنَا ابْنُ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم تُوُفِّيَ وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ ‏.‏

“Ammar, the freed slave of Banu Hashim, reported that Ibn ‘Abbas said that Allah’s Messenger (ﷺ) died when he had attained the age of sixty-five.”

[Sahih Muslim 2353c]

حَدَّثَنِي مَطَرُ بْنُ الْفَضْلِ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ مَكَثَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَكَّةَ ثَلاَثَ عَشْرَةَ، وَتُوُفِّيَ وَهْوَ ابْنُ ثَلاَثٍ وَسِتِّينَ‏.‏

“Allah’s Messenger (ﷺ) stayed in Mecca for thirteen years (after receiving the first Divine Inspiration) and died at the age of sixty-three.”

[Sahih al-Bukhari 3903]

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ عَائِشَةَ ـ رضى الله عنها ـ زَوْجَ النَّبِيِّ صلى الله عليه وسلم أَخْبَرَتْهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ تُوُفِّيَ سُجِّيَ بِبُرْدٍ حِبَرَةٍ‏.‏

“(the wife of the Prophet) When Allah’s Messenger (ﷺ) died, he was covered with a Hibra Burd (green square decorated garment).”

[Sahih al-Bukhari 5814]

حَدَّثَنَا أَحْمَدُ بْنُ أَبِي رَجَاءٍ، حَدَّثَنَا النَّضْرُ، عَنْ هِشَامٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ أُنْزِلَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهْوَ ابْنُ أَرْبَعِينَ، فَمَكَثَ ثَلاَثَ عَشْرَةَ سَنَةً، ثُمَّ أُمِرَ بِالْهِجْرَةِ، فَهَاجَرَ إِلَى الْمَدِينَةِ، فَمَكَثَ بِهَا عَشْرَ سِنِينَ، ثُمَّ تُوُفِّيَ صلى الله عليه وسلم‏.‏

“Allah’s Messenger (ﷺ) was inspired Divinely at the age of forty. Then he stayed in Mecca for thirteen years, and then was ordered to migrate, and he migrated to Medina and stayed there for ten years and then died.”

[Sahih al-Bukhari 3851]

حَدَّثَنِي عَمْرُو بْنُ مُحَمَّدِ بْنِ بُكَيْرٍ النَّاقِدُ، وَالْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، وَعَبْدُ بْنُ، حُمَيْدٍ – قَالَ عَبْدٌ حَدَّثَنِي وَقَالَ الآخَرَانِ، حَدَّثَنَا يَعْقُوبُ، – يَعْنُونَ ابْنَ إِبْرَاهِيمَ بْنِ سَعْدٍ – حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، – وَهُوَ ابْنُ كَيْسَانَ – عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي أَنَسُ بْنُ، مَالِكٍ أَنَّ اللَّهَ، عَزَّ وَجَلَّ تَابَعَ الْوَحْىَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم قَبْلَ وَفَاتِهِ حَتَّى تُوُفِّيَ وَأَكْثَرُ مَا كَانَ الْوَحْىُ يَوْمَ تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏

“Anas b. Malik reported that Allah, the Exalted and Glorious, sent revelation to Allah’s Messenger (ﷺ) just before his death in quick succession until he left for his heavenly home, and the day when he died, he received the revelation profusely.”

[Sahih Muslim 3016]

حَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ بْنِ كُرَيْبٍ حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَا فِي رَفِّي مِنْ شَىْءٍ يَأْكُلُهُ ذُو كَبِدٍ إِلاَّ شَطْرُ شَعِيرٍ فِي رَفٍّ لِي فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَىَّ فَكِلْتُهُ فَفَنِيَ ‏.‏

“`A’isha reported that Allah’s Messenger (ﷺ) died (in such a state) that there had been nothing in my wooden tub which a living being could afford to eat but a handful of barley. I had been eating out of that for a fairly long duration when I thought of measuring it and it was almost finished.”

[Sahih Muslim 2973]

حَدَّثَنَا عَمْرُو بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ ـ رضى الله عنه ـ أَنَّ اللَّهَ، تَعَالَى تَابَعَ عَلَى رَسُولِهِ صلى الله عليه وسلم قَبْلَ وَفَاتِهِ حَتَّى تَوَفَّاهُ أَكْثَرَ مَا كَانَ الْوَحْىُ، ثُمَّ تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَعْدُ‏.‏

“Allah sent down His Divine Inspiration to His Apostle continuously and abundantly during the period preceding his death till He took him unto Him. That was the period of the greatest part of revelation; and Allah’s Messenger (ﷺ) died after that.”

[Sahih al-Bukhari 4982]

وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ عَنْ سُفْيَانَ، عَنْ مَنْصُورِ ابْنِ صَفِيَّةَ، حَدَّثَتْنِي أُمِّي، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَدْ شَبِعْنَا مِنَ الأَسْوَدَيْنِ التَّمْرِ وَالْمَاءِ‏.‏

“Aishah (ra) said, “When Allah’s Messenger (ﷺ) died, we had been satisfied by the two black things, i.e., dates and water.””

[Sahih al-Bukhari 5442]

حَدَّثَنَا يَحْيَى بْنُ سُلَيْمَانَ، قَالَ حَدَّثَنِي ابْنُ وَهْبٍ، قَالَ حَدَّثَنِي مَالِكٌ،‏.‏ وَأَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ ابْنَ عَبَّاسٍ، أَخْبَرَهُ عَنْ عُمَرَ ـ رضى الله عنهم ـ قَالَ حِينَ تَوَفَّى اللَّهُ نَبِيَّهُ صلى الله عليه وسلم إِنَّ الأَنْصَارَ اجْتَمَعُوا فِي سَقِيفَةِ بَنِي سَاعِدَةَ، فَقُلْتُ لأَبِي بَكْرٍ انْطَلِقْ بِنَا‏.‏ فَجِئْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ‏.‏

“When Allah took away the soul of His Prophet at his death, the Ansar assembled In the shed of Bani Sa`ida. I said to Abu Bakr, “Let us go.” So, we come to them (i.e. to Ansar) at the shed of Bani Sa`ida.”

[Sahih al-Bukhari 2462]

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ عَائِشَةَ ـ رضى الله عنها ـ زَوْجَ النَّبِيِّ صلى الله عليه وسلم أَخْبَرَتْهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ تُوُفِّيَ سُجِّيَ بِبُرْدٍ حِبَرَةٍ‏.‏

“(the wife of the Prophet) When Allah’s Messenger (ﷺ) died, he was covered with a Hibra Burd (green square decorated garment).”

[Sahih al-Bukhari 5814]

Tawaffa used by the Sahaba (RA)

Anas bin Malik (RA)

وَأَخْبَرَنِي أَنَسُ بْنُ مَالِكِ أَنَّهُ لَمَّا تُوُفِّيَ رَسُولُ اللهِ ﷺ قَامَ عُمَرُ بْنُ الْخَطَّابِ فِي النَّاسِ خَطِيباً، فَقَالَ : لا أَسْمَعَنَّ أَحَداً يَقُولُ: إِنَّ مُحَمَّداً ﷺ قَدْ مَاتَ، إِنَّ مُحَمَّداً ﷺ لَمْ يَمُتْ، وَلَكِنْ أَرْسَلَ إِلَيْهِ رَبُّهُ كَمَا أَرْسَلَ إِلَى مُوسَى، فَلَبِثَ عَنْ قَوْمِهِ أَرْبَعِينَ لَيْلَةٌ

When the Messenger of Allah ﷺ was taken [by Allah] Umar RA stood up and said: I will not hear anyone saying that Muhammad ﷺ has died

[Sahih Ibn Hibban 7386]

Ali (RA)

أقول : ( اللَّهُمَّ تَرَكْتَني فيهم ما بدا لَكَ ، ثُمَّ تَوَفَّيْتَنِي ، وتَرَكْتُكَ فيهم فَإِنْ شِئْتَ أَصْلَحْتَهُمْ ، وَإِنْ شِئْتَ أَفْسَدْتَهُمْ)

I will say: O Allah, You kept me among them as long as You willed; then You caused me to die and I left them to You.

If You wish, You can reform them, and if You wish, You can let them go astray”

[Musnad Abi Ya’la 330]

Ibn Abbas (RA)

وَقَالَ ابْنُ عَبَّاسٍ: {مُتَوَفِّيكَ} مُمِيتُكَ

Ibn Abbas (R.A) said, “Mutawaffika (مُتَوَفِّيكَ) means death.”

[Sahih Bukhari, Kitab al-Tafseer]

Umar (RA):

حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ‏:‏ حَدَّثَنَا عَمْرُو بْنُ عَبْدِ اللهِ أَبُو مُعَاوِيَةَ، قَالَ‏:‏ حَدَّثَنَا مُهَاجِرٌ أَبُو الْحَسَنِ، عَنْ عَمْرِو بْنِ مَيْمُونٍ الأَوْدِيِّ، عَنْ عُمَرَ أَنَّهُ كَانَ فِيمَا يَدْعُو‏:‏ اللَّهُمَّ تَوَفَّنِي مَعَ الأَبْرَارِ، وَلاَ تُخَلِّفْنِي فِي الأَشْرَارِ، وَأَلْحِقْنِي بِالأخْيَارِ‏.‏

It is reported that ‘Umar used to make supplication with his words, “) Allah, let me die with the pious and do not leave me among the evil. Join me to the good.”

[Al-Adab Al-Mufrad 629]

Other descriptions of Death as “tawaffa”

وَعَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ فِي نَوْمٍ نَامَهُ فَأَعْتَقَتْ عَنْهُ عَائِشَةُ أُخْتُهُ رِقَابًا كَثِيرَةً. رَوَاهُ مَالك

“Yahya b. Sa’id told that ‘Abd ar-Rahman b. Abu Bakr died in his sleep and that his sister ‘A’isha emancipated many slaves on his behalf.”

[Book 14, Hadith 23]

حَدَّثَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، أَنَّهُ سَمِعَ الْبَرَاءَ ـ رضى الله عنه ـ قَالَ لَمَّا تُوُفِّيَ إِبْرَاهِيمُ ـ عَلَيْهِ السَّلاَمُ ـ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّةِ ‏”

“When Ibrahim (the son of Prophet) expired, Allah’s Messenger (ﷺ) said, “There is a wet-nurse for him in Paradise.””

[Sahih al-Bukhari 1382]

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّهُ كَانَ يَقُولُ لاَ تَبِيتُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَلاَ الْمَبْتُوتَةُ إِلاَّ فِي بَيْتِهَا ‏.‏

“Yahya related to me from Malik from Nafi that Abdullan ibn Umar said, “The only place a woman whose husband has died and a woman who is absolutely divorced can spend the night is in their houses.””

[Book 29, Hadith 90]

وَعَنْهَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «المُتوَفّى عَنْهَا زوجُها لَا تَلبسُ المُعَصفَرَ مِنَ الثِّيَابِ وَلَا الْمُمَشَّقَةَ وَلَا الْحُلِيَّ وَلَا تَخْتَضِبُ وَلَا تَكْتَحِلُ» . رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ

“She reported the Prophet as saying, “One whose husband has died must not wear garments dyed with saffron or red clay, or jewels, and she must not apply henna or collyrium.”

[Mishkat al-Masabih 3334]

حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا أَبُو النَّضْرِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، شَيْبَانُ عَنْ أَشْعَثَ، عَنِ الأَسْوَدِ بْنِ يَزِيدَ، قَالَ أَتَانَا مُعَاذُ بْنُ جَبَلٍ بِالْيَمَنِ مُعَلِّمًا وَأَمِيرًا، فَسَأَلْنَاهُ عَنْ رَجُلٍ، تُوُفِّيَ وَتَرَكَ ابْنَتَهُ وَأُخْتَهُ، فَأَعْطَى الاِبْنَةَ النِّصْفَ وَالأُخْتَ النِّصْفَ‏.

“Mu`adh bin Jabal came to us in Yemen as a tutor and a ruler, and we (the people of Yemen) asked him about (the distribution of the property of ) a man who had died leaving a daughter and a sister. Mu`adh gave the daughter one-half of the property and gave the sister the other half.”

[Sahih al-Bukhari 6734]

أَخْبَرَنَا يُونُسُ بْنُ عَبْدِ الأَعْلَى، قَالَ أَنْبَأَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي يُونُسُ، وَابْنُ أَبِي ذِئْبٍ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا تُوُفِّيَ الْمُؤْمِنُ وَعَلَيْهِ دَيْنٌ سَأَلَ ‏”‏ هَلْ تَرَكَ لِدَيْنِهِ مِنْ قَضَاءٍ ‏”‏ ‏.‏ فَإِنْ قَالُوا نَعَمْ صَلَّى عَلَيْهِ وَإِنْ قَالُوا لاَ قَالَ ‏”‏ صَلُّوا عَلَى صَاحِبِكُمْ ‏”‏ ‏.‏ فَلَمَّا فَتَحَ اللَّهُ عَزَّ وَجَلَّ عَلَى رَسُولِهِ صلى الله عليه وسلم قَالَ ‏”‏ أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَمَنْ تُوُفِّيَ وَعَلَيْهِ دَيْنٌ فَعَلَىَّ قَضَاؤُهُ وَمَنْ تَرَكَ مَالاً فَهُوَ لِوَرَثَتِهِ ‏”‏ ‏.‏

“If a believer died with debts outstanding, the Messenger of Allah would ask whether he had left behind anything to pay off his debts. If they said yes, he would pray for him, but if they said no, he would say: “Pray for your companion.” Then, when Allah made His Messenger rich through conquest, he said: “I am closer to the believers than their own selves. Whoever dies and leaves behind a debt, I will pay it, and whoever leavers behind wealth, it is for his heirs.””

[Sunan an-Nasa’i 1963]

وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدِ بْنِ نَافِعٍ، قَالَ سَمِعْتُ زَيْنَبَ بِنْتَ أُمِّ سَلَمَةَ، قَالَتْ تُوُفِّيَ حَمِيمٌ لأُمِّ حَبِيبَةَ فَدَعَتْ بِصُفْرَةٍ فَمَسَحَتْهُ بِذِرَاعَيْهَا وَقَالَتْ إِنَّمَا أَصْنَعُ هَذَا لأَنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ لاَ يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ فَوْقَ ثَلاَثٍ إِلاَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ‏”‏ ‏.‏

Zainab bint Umm Salama (Allah be pleased with her) reported that a relative of Umm Habiba (Allah he pleased with her) died. She sent for a yellow (perfume) and applied that to her forearm and said:

“I, am doing it, for I have heard Allah’s Messenger (ﷺ) saying: It is not permissible for a woman believing in Allah and the Hereafter to mourn beyond three days except the husband (for whom she can mourn) for four months and ten days.”

[Sahih Muslim 1486b]

حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ، أَخْبَرَهُمْ قَالَ أَخْبَرَنِي عَطَاءٌ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ قَدْ تُوُفِّيَ الْيَوْمَ رَجُلٌ صَالِحٌ مِنَ الْحَبَشِ فَهَلُمَّ فَصَلُّوا عَلَيْهِ ‏”‏‏.‏ قَالَ فَصَفَفْنَا فَصَلَّى النَّبِيُّ صلى الله عليه وسلم عَلَيْهِ وَنَحْنُ صُفُوفٌ‏.‏ قَالَ أَبُو الزُّبَيْرِ عَنْ جَابِرٍ كُنْتُ فِي الصَّفِّ الثَّانِي‏.‏

“The Prophet (ﷺ) said, “Today a pious man from Ethiopia (i.e. An Najashi) has expired, come on to offer the funeral prayer.” (Jabir said): We lined up in rows and after that the Prophet (ﷺ) led the prayer and we were in rows. Jabir added, I was in the second row.””

[Sahih al-Bukhari 1320]

وَعَنْ أَنَسٍ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ لَا يَتَمَنَّيَنَّ أَحَدُكُمُ اَلْمَوْتَ لِضُرٍّ يَنْزِلُ بِهِ, فَإِنْ كَانَ لَا بُدَّ مُتَمَنِّيًا فَلْيَقُلْ: اَللَّهُمَّ أَحْيِنِي مَا كَانَتِ اَلْحَيَاةُ خَيْرًا لِي, وَتَوَفَّنِي إِذَا كَانَتِ اَلْوَفَاةُ خَيْرًا لِي } مُتَّفَقٌ عَلَيْهِ ¹‏ .‏

“None of you should wish for death due to any affliction, which might have affected him. But if he feels compelled to wish for it (due to extreme distress that he feels he cannot bear), he should say: “O Allah! Grant me life as long as life is better for me, and let me die when death is better for me.” Agreed upon.

[Bulugh al-Maram 533]

Non-Ahmadis claim that Ahmadis cherrypick Scholars to prove their viewpoints. This article will aim to answer these allegations.

Response

You are aware that Imam Malik, Ibn Qayyim, Ibn Taymiyyah, Imam Bukhari and many other Muslim Imams and eminent scholars have acknowledged the death of Jesus while at the same time believing in his descent in the Latter Days, as fore- told by the Holy Prophetsas They denied neither of these state- ments nor objected to them. They left the details of these matters to Allah, the Lord of the worlds, and did not argue about them. However, they were followed by unworthy descendants who were ignorant and devious and empty. They argued without knowl- edge, created discord, were not inclined towards reconciliation, and would declare believers to be apostates.

(The Reality of Khilafah P. 95)