The Misconception of Earlier Scholars in Understanding Ilham

The fundamental point is that earlier scholars had significant misconceptions in understanding the meaning of Ilham, and on this basis, they continued to define Ilham as ‘dar dil andakhtan’ (something cast into the heart) – they say that whatever is cast into the heart is called Ilham. However, Ilham and Wahi (revelation) are the same thing, and there is no difference between them whatsoever. This was merely a terminology adopted by the Sufis, who began calling the divine word that descended upon them ‘Ilham’ so that people would not fall into any controversy – otherwise, there is no difference between Ilham and Wahi.

The Promised Messiah (peace be upon him) has also used the word Ilham in several places but has simultaneously stated that he calls this word Ilham only because the Sufis have established this terminology and it has become common among people. Otherwise, he does not believe that Ilham is one thing and Wahi another. What people call Ilham is the same thing that is called Wahi.

Thus, Ilham is a terminology that Sufis established regarding verbal divine speech, otherwise in the Holy Quran, the word Wahi is used everywhere. The word Ilham is used only once, and that too not in the meaning of revelation but in the sense of natural inclination, as Allah states: ‘And inspired it [with discernment of] its wickedness and its righteousness’ (Al-Shams: 9). Here Allah has inspired mankind regarding evil and good. Now this doesn’t mean external inspiration but rather the word is used in the sense of natural inclination. It should be remembered that there is a difference between subjugation and inclination.

Inclination is voluntary, but subjugation is not voluntary – rather, whatever line something is placed upon, it is compelled to remain on that line and cannot deviate from it even slightly. For example, a bee cannot choose to stop making honey, but humans have the choice to either adopt righteousness or proceed on the path of evil.

Thus, the word Ilham as used by lexicographers has not been used in the Quran in the meaning they have assigned to it, nor has the word Ilham been used in the verse in the meaning that Sufis interpret. This word was invented by Sufis in later times for verbal revelation. However, the Promised Messiah (peace and blessings be upon him) has clarified regarding this that whatever word descends upon him from Allah is indeed Wahi, but since the word Ilham is common among people regarding this, he also calls it Ilham – otherwise Ilham and Wahi are synonymous terms with no difference between them. (Brahin-e-Ahmadiyya, Ruhani Khazain Vol. 1, page 244)”

https://new.alislam.org/library/books/quran-urdu-tafseer-e-kabeer-14?option=options&page=56

Promised Messiah AS states:

“The meaning of the word is not being applied based on its literal (linguistic) definition, but rather according to the convention (ʿurf) of the Islamic scholars. For it has long been the custom of scholars that they always refer to revelation—whether it is the revelation of prophethood (wahy risālat) or divine communication (wahy iʿlām) sent to another believer—as ‘ilham’ (inspiration). Only a person who has a particular bias against accepting the truth would be unaware of this scholarly convention. Otherwise, out of the hundreds of Qur’anic commentaries and thousands of religious books, not a single one can be produced in which this usage (of ilham as equivalent to wahy) has been rejected. In fact, many fabricators (of false claims) have used the word ‘wahy’ to mean ‘ilham’. This same usage is also found in many Hadiths, of which the Maulvi Sahib is not unaware. Then it is unclear from where or from whom Maulvi Sahib has heard that the meaning of ‘ilham’ in religious texts must be restricted only to what is found in the books of lexicon. While the vast majority of scholars (sawād-e-aʿzam) agree on using ‘ilham’ as a synonym for ‘wahy’, and even the Holy Prophet (peace be upon him) himself used it in this way.”

https://archive.org/details/RuhaniKhazainVol01/page/n269/mode/2up

When non-Ahmadi Muslims fail to prove their aqeedah from the Holy Quran, ahadith, or the Sahaba (R.A), they use extremely weak narrations to prove their point and mislead others.

One such narration is from Hasan Al Basri (d. 110H) using which they prove that Tawaffa (تَوَفَّىٰ) means death during sleep and then taking of body to heaven.

وقال ابن أبي حاتم: حدثنا أبي، حدثنا أحمد بن عبد الرحمن ، حدثنا عبد الله بن أبي جعفر، عن أبيه، حدثنا الربيع بن أنس، عن الحسن أنه قال في قوله : «إني متوفيك» يعني وفاة المنام، رفعه الله في منامه. قال الحسن: قال رسول اللہ ﷺ لليهود : « إن عيسى لم يمت، وإنه راجع إليكم قبل يوم القيامة»(۸)

Al-Hasan said: (إني متوفيك) meaning death of sleep, God raised him up in his sleep. Al-Hasan said: “The Messenger of Allah (peace be upon him) said to the Jews: ‘Verily, Jesus did not die, but he will return to you before the Day of Resurrection.'”

[Tafsir-ul-Qur’an al-azim, Vol 2, page 47]

Refutation

Not a Hadith or saying of Sahabi

This is not a saying of Muhammad (S.A.W). It is not even a saying of a Sahabi (R.A). The fact that Sunnis have to ignore the Holy Quran, Ahadith, and Sahaba (R.A) to quote this is just sad.

Weak Narration

Secondly, this narration is extremely Dai’f (weak).

• Abdullah bin Abi Jafar is Majhūl (unknown) – (Source)
• Ahmad bin Abdul Rehman is Dai’f (weak) – (Source)

Mursal Narration

Thirdly, this narration is a Mursal narration, a narration that is missing a sahabi in the isnad (chain of narrators). According to Muhaditheen (hadith scholars), any Mursal narration of Hasan Al-Basri is Dai’f.

• Ibn Hazm rejects the Mursal hadith outright. He says that the Mursal is unacceptable, whether it comes through Sa’id bin al-Musayyib or al-Hasan al-Basri.
  • [Al-Ihkam fi Usul al-Ahkam, Vol 2, pg 135]
• Imam Al-Dhahabi regards the Mursal of younger successors such as al-Hasan al-Basri, al- Zuhri, Qatadah, and Humaid al-Tawil as the weakest type of Mursal.
  • [Al-Muqizah, pg 40]

Sunni Website, IslamQA rejects it

Even the Salafi-Najdi website IslamQA does not take this qawl as authentic:

السؤال: 231236

ما صحة هذا الحديث :
عن حسان رضي الله عنه أن النبي صلى الله عليه وسلم قال لليهود : ( لم يمت عيسى ، وسيعود قبل يوم القيامة ) الطبري (7133) ؟

الجواب

الحمد لله والصلاة والسلام على رسول الله، وبعد:

قَالَ الْحَسَنُ : ” قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِلْيَهُودِ : ( إِنَّ عِيسَى لَمْ يَمُتْ ، وَإِنَّهُ رَاجِعٌ إِلَيْكُمْ قَبْلَ يَوْمِ الْقِيَامَةِ ) ” .
رواه الطبري في ” جامع البيان ” (5/448) من طريق المثنى، وابن أبي حاتم في ” التفسير ” (4/1110) من طريق أحمد بن عبد الرحمن الدشتكي، كلاهما (المثنى وأحمد) قالا : حدثنا عبد الله بن أبي جعفر ، عن أبيه، عن الربيع بن أنس ، عن الحسن به مرفوعا .
وهذا إسناد ضعيف جدا ، لا يقبل الحديث الوارد عن طريقه ، بسبب ما فيه من العلل ، وهي :
العلة الأولى : أبو جعفر الرازي ، والد عبد الله ، نص أكثر علماء الجرح والتعديل على تضعيف حديثه ونكارته ، ورد ما ينفرد به .
قال أحمد بن حنبل : ليس بقوي في الحديث .
وقال يحيى بن معين : يكتب حديثه ولكنه يخطئ .
و قال أبو زرعة : شيخ يهم كثيرا .
وقال النسائي : ليس بالقوي .
وقال ابن حبان : كان ينفرد عن المشاهير بالمناكير ، لا يعجبني الاحتجاج بحديثه إلا فيما وافق الثقات . ينظر ” تهذيب التهذيب ” (12/57)
العلة الثانية : عبد الله بن أبي جعفر :
قال ابن حبان : يعتبر حديثه من غير روايته عن أبيه . ينظر ” تهذيب التهذيب ” (5/177)
العلة الثالثة : الربيع بن أنس :
قال فيه ابن حبان : الناس يتقون من حديثه ما كان من رواية أبي جعفر عنه ؛ لأن في أحاديثه عنه اضطرابا كثيرا . ينظر ” تهذيب التهذيب ” (3/239) .
وهؤلاء الرواة الثلاثة المذكورون في الإسناد : من أهل العلم من يوثقهم ، ويرى حديثهم محفوظا ، في وجوه أخرى للأسانيد ؛ لكن هذه السلسلة ، مجتمعة : عبد الله بن أبي جعفر ، عن أبي جعفر ، عن الربيع ؛ سلسلة ضعيفة ، وفي نسختها الحديثية : نكارة عند أهل العلم ، كمثل ابن رجب ، وابن القيم ، وغيرهما .
العلة الرابعة : الإرسال ، فالحسن البصري لم يدرك النبي صلى الله عليه وسلم ، بل هو من الطبقة الوسطى من التابعين ، توفي سنة (110هـ)، ومراسيله من أضعف المراسيل عند العلماء ، لكثرة من أخذ عنهم من الشيوخ الضعفاء .
والله أعلم .

Question: 231236

What is the authenticity of this hadith:
It was narrated from Hassan (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said to the Jews: “Jesus did not die, and he will return before the Day of Judgment.” (Reported by Al-Tabari, 7133)?

Answer:

Praise be to Allah, and peace and blessings be upon the Messenger of Allah.

It was narrated that Hassan said: “The Messenger of Allah (peace and blessings be upon him) said to the Jews: ‘Indeed, Jesus did not die, and he will return to you before the Day of Judgment.'”
This was reported by Al-Tabari in Jami‘ al-Bayan (5/448) through the chain of Al-Muthanna, and by Ibn Abi Hatim in Al-Tafsir (4/1110) through the chain of Ahmad ibn Abd al-Rahman al-Dashtaki. Both (Al-Muthanna and Ahmad) said: Narrated to us by Abdullah ibn Abi Ja‘far, from his father, from Al-Rabi‘ ibn Anas, from Al-Hassan, as a marfu‘ (elevated) hadith.

This chain of narration is very weak and cannot be accepted due to the following issues:

First Issue: Abu Ja‘far al-Razi, the father of Abdullah, is considered weak by most scholars of hadith criticism. His narrations are deemed unreliable, and unique reports from him are rejected.

• Ahmad ibn Hanbal said: “He is not strong in hadith.”
• Yahya ibn Ma‘in said: “His hadith is written, but he makes mistakes.”
• Abu Zur‘a said: “An elder who frequently errs.”
• Al-Nasa’i said: “He is not strong.”
• Ibn Hibban said: “He narrated unique, objectionable reports from well-known narrators. I do not approve of using his hadith as evidence unless it aligns with reliable narrators.” (See Tahdhib al-Tahdhib, 12/57)

Second Issue: Abdullah ibn Abi Ja‘far.

• Ibn Hibban said: “His hadith is only considered reliable when not narrated from his father.” (See Tahdhib al-Tahdhib, 5/177)

Third Issue: Al-Rabi‘ ibn Anas.

• Ibn Hibban said: “People avoid his narrations when they come through Abu Ja‘far because they contain much inconsistency.” (See Tahdhib al-Tahdhib, 3/239)

Although some scholars consider these three narrators reliable in other chains, this specific chain—Abdullah ibn Abi Ja‘far, from Abu Ja‘far, from Al-Rabi‘—is weak, and its narrations are deemed objectionable by scholars like Ibn Rajab, Ibn al-Qayyim, and others.

Fourth Issue: The narration is mursal (disconnected), as Al-Hassan al-Basri did not meet the Prophet (peace and blessings be upon him). He was from the middle generation of the Tabi‘in (successors) and died in 110 AH. His mursal narrations are among the weakest, as he took from many unreliable elders.

And Allah knows best.

[IslamQA]

Refutation of Mirza Ghulam Ahmad (AS)

Fourthly, this saying was directly responded to in the lifetime of the Promised Messiah (AS) during the Delhi Debate, showing that Ahmadis do not consider Mursal (Tabi narrating a statement of the Prophet (SAW)) reports as Hujjah or qat’iud dalalat in opposite to Sahih(authentic) Muttasil (connected) Marfu (A Sahabi narrating a statement of the prophet) Reports

Commentating on Mursal Riwayah “ان عیسى لم يمت وانه راجع اليكم”, Masih Maud(AS) states that Mursal Ahadith are not Qati’ud Dalalah.

ھپر آپ ابن کثیر سے یہ نقل کرتے ہیں کہ حسن سے روایت ہے کہ ان عیسى لم يمت وانه راجع اليكم یہ حدیث مرسل ہے پھر کیونکر قطعية الدلالت ہوگی ماسوا اس کے یہ بخاری کی حدیث صحیح مرفوع متصل سے جو حضرت عیسی کی وفات پر دلالت کرتی ہے اور نیز قرآن کی تعلیم سے مخالف ہے۔ پھر کیونکر سند کے لائق ہے۔

Then you quote from Ibn Kathir that it is narrated from Hasan that the saying ‘Isa did not die, and he will return to you’ (عيسى لم يمت وانه راجع اليكم) is a Mursal Hadith. So, why should it be considered as conclusive evidence? Besides this, there is a Sahih Marfu’ connected Hadith in Bukhari, which indicates the death of Prophet Isa and is also in line with the teachings of the Quran. So, why should we consider the former Hadith as reliable?

[Ruhani Khazain, vol. 4, Al Haq Mubahasa Ludiana, page 149]

Refutation by Maulvi Syed Ahsan Amrohi (RA)

Maulvi Syed Muhammad Ahsan Amrohi RA also commentated on this Hadith:

یہ بیچمدان شرح اس کی مفصل لکھ چکا اور حضرت اقدس مرزا صاحب نے ازالہ اوہام میں اور نیز ان پر چوں میں بکثرت مذکور فرمائے ہیں وہ ملاحظہ فرمائے جاویں پھر کوئی وجہ نہیں ہے کہ با وجود موجود ہونے صوارف کثیرہ کے حقیقی ہی معنے مراد لئے جاویں اور حدیث مرسل جو یکھی گئی کہ قال الحسن قال رسول الله صلى الله عليه وسلم لليهود ان عيسى لم يمت وانه راجع اليكم قبل يوم القيامة – اسکی نسبت یہ گذارش ہے کہ اولا تو اس حدیث کی تخریج فرمادی جاوے کہ یہ حدیث کس کتاب حدیث میں لکھی ہے۔ ثانیا تعدیل و توثیق اسماء الرجال سب رواۃ اسناد کی کی جاوے۔ ثالثا بعد طے کرنے ان مراتب کے یہ حدیث مرسل ٹھہرے گی جو بمقابل احادیث صحاح متصل مرفوع کے جو ازالہ وغیرہ میں لکھی ہیں ساقط الاعتبار رہے گی ۔ رابعا اگر کوئی حدیث صحیح متصل مرفوع اسکی معارض بھی نہ ہو تو بھی بعد طے کرنے ان مدارج اربعہ کے حدیث مرسل کے خود حجت ہونے میں کلام ہے ۔ سب اصول کی کتابوں میں لکھا ہے فذهب الجمهور الى ضعفه وعدم قيام الحجة یہ نہیں معلوم مولانا صاحب نے اس حدیث کو ایسے مقام میں جہاں وليل قطعية الدلالت مطلوب ہے اور اسی کی بحث ہو رہی ہے کیوں مذکور فر مایا ہے۔ ایسے اقوال یا احادیث ضعیفہ جو بعض تفاسیر وغیرہ میں لکھے ہیں تو اُن کو باب اعتقادیات میں کیا دخل ہے ۔ ہیچمدان کے ایک محب مکرم اخونا المعظم جناب حکیم نورالدین صاحب ایک خط موسومہ احقر میں تحریر فرماتے ہیں کہ امام شعرانی نے طبقات کبری جلد دوم صفحہ ۴۴ میں لکھا ہے۔ وكان يقول ان علی بن ابی طالب رضی الله تعالى عنه رفع كما رفع عيسى عليه السلام وسينزل كما ينزل عيسـى عـلـيـه الســلام ثم قال الشعراني هكذا كان يقول سيدى على الخواص پس جو معنے نزول علی بن ابی طالب کے ہیں وہی معنے نزول عیسی بن مریم کے ہیں و عــلــى هـذا القياس رفع کو سمجھنا چاہیے۔ قولہ تو اب یہ آیت صارف ہوگئی آیات مذکورہ کے معنے حقیقی سے اقول یہ امر ثابت ہو چکا کہ آیات إِنِّي مُتَوَفِّيْكَ اور فَلَمَّا تَوَفَّيْتَنِي وغيره وفات مسیح بن مریم میں نص صریح اور محکم ہیں اور آیت لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِه بسبب چند در چند ذ والوجوہ ہونے کے متشابہ ہے اور متشابہ کسی طرح پر محکم کے صارف عن الاحکام نہیں ہو سکتے اور اشارۃ النص بھی بمقابل عبارة النص کے وقت تعارض کے ساقط ہو جاتی ہے

This detailed explanation has been written by the commentator and His Holiness Mirza Sahib has also mentioned it frequently in Al-Izala Auham and in his speeches. Please note that despite the presence of various interpretations, the true meaning of the Suwarf Kaseera (Verses of Abundance) cannot be taken to mean that Isa (Jesus) is alive and will return before the Day of Judgment. The Mursal Hadith which states “Qala al-Hasan Qala Rasulullah (saws) Lil-Yahood: “Inna ‘Isa lam yamut wa annahu raja’ ilaykum qabl yawm al-Qiyamah” (“Hasan al-Basri reported from the Messenger of Allah, peace and blessings of Allah be upon him, to the Jews: ‘Verily, Isa (Jesus) did not die, but rather he shall return to you before the Day of Judgment” قال الحسن قال رسول الله صلى الله عليه وسلم لليهود ان عيسى لم يمت وانه راجع اليكم قبل يوم القيامة)” is the subject of controversy.

Firstly, its source and authenticity must be established.

Secondly, the reliability and credibility of the narrators of the Hadith must be verified.

Thirdly, it must be determined at what level the Hadith is classified. If it is classified as Mursal, it should be considered unreliable compared to the Hadith that are classified as Sahih and Muttawatir, which are free from errors and discrepancies.

Fourthly even if a Sahih Marfu’ Muttasil Hadith does not go against such a Mursal Hadith, the hujjah of Mursal Ahadith is disputed. In every book of Usool it states “فذهب الجمهور الى ضعفه و عدم قيام الحجة” (“Fa dhaba al-jamhur ila dha’fih wa adam qiyam al-hujjah – The majority went to its weakness and the inability to establish the proof.”, but it is not known why Maulana Sahib has placed this hadith in a position where definite evidence (qati’ud dalalah) is required, and that is what is being discussed. Such statements or weak hadiths that are mentioned in some commentaries etc., what relevance do they have in the realm of beliefs?

. All these principles are mentioned in the books of Usul. Therefore, it is not clear why Maulana Sahib has placed this Hadith in a place where definite proof is required, and that is what is being discussed. What is the basis for including such weak statements or Hadith in matters of belief?

A devoted admirer of Haichamdan, the honorable Hakim Nouruddin, writes in a letter titled “Ahqar” (The Most Ignoble) that Imam Shu’arani wrote in his book “Tabaqat Kubra”, volume 2, page 44, that Ali ibn Abi Talib (may Allah be pleased with him) will be raised up just as Prophet Isa (peace be upon him) was raised up, and he will descend just as Prophet Isa (peace be upon him) will descend. Then Shu’arani says, “This is what my master Ali al-Khawas used to say. So the meaning of the ascent of Ali ibn Abi Talib is the same as the ascent of Isa ibn Maryam, and based on this analogy, the meaning of the ascent should be understood.”

He continues to say that the true meaning of the verses, “Verily! I am going to die” and “And when You caused me to die” and others, regarding the death of Prophet Isa (peace be upon him), are clear and conclusive. And the verse, “He will believe in Me before his death” is ambiguous due to various interpretations, and ambiguous statements cannot be used as evidence in Islamic jurisprudence. Additionally, the indication of the text becomes invalid when compared with the literal text, as there arises a contradiction.

Ruhani Khazain volume 4 Al Haq Mubahasa Ludiana Page 264

Refutation by Khalifatul Masih I, Maulvi Noorudin (RA)

Finally, we also see that Maulana Noor-ud-Deen RA rejected the idea of Mursal Ahadith being Hujjah

جو شخص رسول اله صل اللہ علیہ وسلم کی نسبت یہ کہنا دوار تھے کہ آپ نے بتوں کی تعظیم کی ۔ ایسا شخص بیشک کافر ہے ۔ اس لئے کہ یہ واضح ہو چکا ہے کہ آنحضرت صلی اللہ علیہ وسلم کی بڑی بھاری کوشش بتوں کا نابود کرنا تھی

ابن کثیر اپنی تفسیر میں کہتے ہیں کہ اس باب میں جتنی روایتیں ہیں یا تومرسلہ ہیں یا منقطعہ میں اور ایسی روایتیں تبت نہیں ہوا کرتیں۔ پھر امام صاحب فرماتے ہیں۔ ہم تمہیں سمجھا چکے ہیں کہ یہ تمام روایتیں محبت پکڑنے کے قابل نہیں ہیں ۔ کیونکہ اہل صحت میں سے کسی نے انہیں روایت نہیں کیا اور نہ کسی ثقہ نے سند صحیح یا سلیم متصل سے انہیں استاد

The person who claims that the Prophet Muhammad (peace be upon him) showed respect for idols is surely a disbeliever. It is clear that the Prophet’s (peace be upon him) great and heavy effort was to destroy the many false beliefs of idol worship. Ibn Kathir says in his commentary that all the narrations in this chapter are either Mursal or are Munqata disconnected narrations and such narrations do not carry any weight of evidence (hujjah). Then Imam Sahib says that we have understood that all these narrations are not worthy of being accepted as evidence of love, because no reliable scholar has transmitted them, nor have they been transmitted through a reliable chain of transmission.

[Haqiaq ul Furqan, vol. 4, pg. 33-34]

Conclusion

This Hadith is extremely weak and is therefore rejected. One of the reasons for its weakness is the fact that it is a Mursal report, as al-Hasan al-Basri RA is narrating directly from the Prophet ﷺ, despite the fact that the two never met, as Hasan al-Basri was from the middle category of the Tabi’un and was not a companion of the Prophet ﷺ. Therefore, we do not know through whom Hasan al-Basri obtained this alleged saying of the Prophet ﷺ

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

And there is none among the People of the Book but will believe in it before his death; and on the Day of Resurrection, he (Jesus) shall be a witness against them.

[Quran 4:159]

حدثنا ابن بشار قال، حدثنا عبد الرحمن قال، حدثنا سفيان، عن أبي حصين، عن سعيد بن جبير، عن ابن عباس: ﴿ وإن من أهل الكتاب إلا ليؤمنن به قبل موته ﴾، قال: قبل موت عيسى ابن مريم.

Saʿīd bin Jubayr reported: Ibn ʿAbbās said regarding ﴾ And there is none from the People of the Scripture but that he will surely believe in him before his death. ﴿ : before the death of ʿĪsá bin Maryam.

[Tafsīr Ibn Kathīr with the taḥqīq of Sāmī bin Muḥammad 2/452 pub. Dār Ṭayyiba 2nd edition, and Tafsīr aṭ-Ṭabarī with the taḥqīq of at-Turkī 7/664]

This verse and narration is used by non-Ahmadi Muslims to argue that Hadhrat Isa(as) is still alive and that this was the belief of Ibn Abbas (RA) as he supposedly claimed that the two prepositions of “hi” used in the verse are in reference to Hadhrat Isa (as) and since the Ahlul Kitab have not all brought belief in Hadhrat Isa (as) it must mean that he has not passed away yet, instead such an event will only take place during his return¹. This article will seek to dismantle this argument. 

What does the Quran say?

The view that all of the Ahlul Kitab must believe in Hadhrat Isa (as) before his death is one that is erroneous on three grounds. Firstly it is categorically mentioned within the Qur’an that Jews and Christians will remain till the day of Judgment. In two verses Allah the Almighty states: 

وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ اللهُ بِمَا كَانُوا يَصْنَعُونَ (۱۵)

And from those also who say, ‘We are Christians,’ We took a covenant, but they too have forgotten a good part of that with which they were exhorted. So We have caused enmity and hatred among them till the Day of Resurrection. And Allah will soon let them know what they have been doing.

[Quran 5:15]

وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا اللهُ ۚ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا ۚ وَاللهُ لَا يُحِبُّ الْمُفْسِدِينَ (۶۵)

And the Jews say, ‘The hand of Allah is tied up.’ Their own hands shall be tied up and they shall be cursed for what they say. Nay, both His hands are wide open; He spends how He pleases. And what has been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief. And We have cast among them enmity and hatred till the Day of Resurrection. Whenever they kindle a fire for war, Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who create disorder.

[Quran 5:65]

Within these two verses not only does it mention that Jews and Christians will remain till the Day of Judgment, but that enmity and hatred will be cast among them during this time. Such enmity and hatred cannot exist if they all accept and believe in Hadhrat Isa (as) upon his arrival and enter the united fold of Islam. Similarly in another verse Allah the Almighty states:

إِذْ قَالَ اللهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ (۵۶)

When Allah said, ‘O Jesus, I will cause thee to die a natural death and will exalt thee to Myself, and will clear thee from the charges of those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.

[Quran 3:56]

It is evident that the clause “those who disbelieve” is in reference to the Jews as Hadhrat Isa (as) was sent to these very people (i.e the Bani Israel)². The phrase following it lends support to the fact that there will remain those who disbelieve in Hadhrat Isa (as) till the Day of Judgment. 

Secondly, “wa in min ahlul kitab” refers to all the people of the book, whether it be from during the time of Hadhrat Isa(as) or during the time at which the verse was revealed. Grammatically there is nothing to suggest that the group being referred to is limited in any capacity (i.e only those people of the book that will be present during Isa’s (as) second coming). So according to the non-Ahmadi understanding, all the people of the book must believe in Hadhrat Isa (as) before his death, but what about the millions of Jews who have passed away without accepting him?³ The only option left would be for all of them to be resurrected during the time of Hadhrat Isa (as) re-advent, but this is a baseless assertion as according to the Qur’an the dead are not brought back to this world physically and instead will be raised up on the day of resurrection⁴. 

Thirdly, it states at the end of the verse that “on the Day of Resurrection, he (Jesus) shall be a witness against them”. The question that now arises that if all are to believe in Hadhrat Isa (as) during his second advent, then why is it mentioned that he will be “witness against them”. Prophets, through the permission of God almighty, mainly intercede on behalf of their believers⁵ but in this verse the opposite is being shown. This just goes to show that the belief of the people of the book in Hadhrat Isa (as) will come when their faith would bring them no gain (i.e prior to their death)⁶. 

Fourthly, all People of the Book would not believe in Isa (A.S) before their death because according to the beliefs of Sunni Muslims themselves, Isa (A.S) will kill people for not converting to Islam⁷. This belief is mentioned by Ibn Kathir in his Tafseer of verse 4:158-159 also.

‘Eesa ibn Maryam will descend there and then kill the pig, break the cross, and refuse to accept their Jizyah. But whosoever accepts Islam from them, it will be accepted from him; otherwise, he will be killed. The same ruling applies to all the disbelievers of that time.”

[Book of the end. Great Trial and Tribulations, pg 151]⁸

Imam Nawawi also says the same as quoted by the famous Sunni website IslamQ/A⁹.

“Rather he will not accept anything but Islam or death.”

Lastly, Sunnis believe the Dajjal will emerge from among the Jews of Isfahan and with him will be seventy thousand Jews all of whom including the Dajjal will die fighting Isa(as) without ever believing in him¹⁰. Not only do the non Ahmadis contradict the Quran but they also contradict their own theological standpoints with this interpretation.

Ibn Abbas (RA): “qabla mauthihi” refers to Death of the People of the Book

What the Sunnis forget is that there are various stronger and more numerous narrations attributed to Ibn Abbas (RA) and his students that state that ‘qabla mautihi’ refers to the death of Kitabi (i.e People of the Book). Another point that lends support to ‘qabla mautihi’ referring to the Ahlul Kitab is the qira’ah of Ubai bin Ka’b (ra). In Tafsir al-Tabri there is a narration of Ibn Abbas(RA) through Syed bin Jubair mentioning the qira’ah. All references are provided below.

Narration 1: Ibn Abbas (RA) through Ali bin Abi Talha

It is narrated by Abdullah bin Saleh, he said: Mu’awiya narrated from Ali ibn Abi Talha, from Ibn Abbas regarding: {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said a Jew will not die until he believes in Isa (as) 

[Tafsir al-Tabri, Volume 7, pg 667]

Narration 2: Mujahid

Ibn Waki’ narrated to us, he said Jarir reported, from Mansoor, from Mujahid  {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا {لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ. He said: his soul will not leave until he believes in Isa (as), even if he drowns or gets thrown off a wall, or whatever death it may be.

[Tafsir al-Tabri, Volume 7, pg 667]

Narration 3: Mujahid

Muhammad bin Umar narrated, he said: Abu Aasim narrates, from Isa, from ibn Abi Najih, from Mujahid regarding: { إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said: All the people of the book will certainly believe {بِهِ}: with Isa (as), {قَبْلَ مَوْتِهِ}: [before] the death of the people of the book.

[Tafsir al-Tabri, Volume 7, pg 667-668]¹¹

Narration 4: Mujahid and Ibn Abbas( RA)

It is narrated by Abu Huzaifa, He stated: Shabl narrates, from Ibn abi Najih, from Mujahid: { لَيُؤْمِنَنَّ بِهِ}: All the people of the book will believe in Isa (as), {قَبْلَ مَوْتِهِ}[before] the death of the people of the book. Ibn Abbas stated: If he is struck in the neck, his soul will not leave until he believes in Isa (as).

[Tafsir al-Tabri, Volume 7, pg 668]

Narration 5: Ibn Abbas (RA) through Ikramah 

It is narrated from Abu Tamilah Yahya bin Wadeh, He said: Al-Hussain bin Waqid narrates from Yazid Al-Nahwi, from Ikramah, from Ibn Abbas (ra), he said: A jew will not die until he bears witness that Isa (as) is the servant of Allah and his messenger, even if it is hurried upon him with weapons. (و لو عجّل عليه بالسلاح.)

[Tafsir al-Tabri, Volume 7, pg 668]

Narration 6: Ibn Abbas (RA) through Sai’d bin Jubair

It is narrated by Ishaq bin Ibrahim bin Habib bin Al-Shaheed, He stated: Atab bin Bashir narrates from Khusaif, from Sai’d bin jubair, from Ibn Abbas (ra) {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said: It is in the Qira’t of Ubay (قبل موتھم): A Jew will not die ever, until he believes in Isa (as). It was said to Ibn Abbas (ra), have you seen if he fell from above a house? He said: He speaks it in the air. So it was said: Have you seen one of them was struck in the neck?قال: یُلَجُلِجُ بھا لسانہ

[Tafsir al-Tabri, Volume 7, pg 668]¹²

Narration 7: Ibn Abbas (RA) through Ikramah

It is narrated from Abu Naim Al-Fadl bin Deakin, He stated: Sufyan narrates, from Khusaif, from Ikramah, from Ibn Abbas: {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said: A Jew will not die until he believes in Isa (as) ibn Maryam. He said:  و ان ضرب بالسیف تکلّپ به قال: و ان ھوی تکلّم بہ و ھو یھوٰ

[Tafsir al-Tabri, Volume 7, pg 668-669]

Narration 8: Ibn Abbas (RA) through Ikramah

Muhammad bin Ja’fir narrated, he said: Shu’bah narrates from Abi Harun Al-Ghanwi, from Ikramah, from Ibn Abbas, that he has said regarding this ayah: {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said: If a Jew were to fall from above this house he would not die until he believes in him, meaning Isa (as).

[Tafsir al-Tabri, Volume 7, pg 669]¹³

Narration 9: Ad-Dahak

Ibn Waqi’ narrated to us, He said: Abu Kalid Al-Ahmar narrates, from Jubair, from Ad-Dahak, He said: not one of the Jews will leave this world until he believes in Isa (as) 

[Tafsir al-Tabri, Volume 7, pg 670]¹⁴

In hadith science, if one narration contradicts stronger ones or a multitude of narrations, it is referred to as ‘shaadh’ (irregular)¹⁵. Scholars regard the narrations from Ali b. Abi Talha to be the strongest when it comes to Tafsir Ibn Abbas¹⁶. If there is another chain which is authentic, it has to be interpreted in light of that which is more authentic or rejected due to contradiction.

When we look at all the evidence from the Qur’an such as Jews and Christians remaining till Judgement Day, ‘Inn Min’ referring to all People of the Book, Isa (as) being a witness against them, and the alternative reading of Ubayy b. Ka’b, we can safely say that this narration is a mistake.

Non-Ahmadi scholars agree

With the above references, it becomes clear that the majority opinion that the students of Hadhrat Ibn Abbas (RA) had with regard to this verse is that the pronoun in ‘mautihi’ goes to the People of the Book.

Imam Nawawi

Similarly, Imam Nawawi has commented regarding the majority opinion of scholars pertaining to this verse stating that they take the pronoun to go to the people of the Book. He states: 

“And many, or most, argued that the pronoun goes to the People of the Book, and its meaning: and there is not one from the People of the Book, that death will come to him except that he believes, during the state of death before his souls depart, in Isa(as), and that he is the servant of Allah, and the son of his mother, but this faith will not benefit him because it is in the presence of death and the state of discontent,  And in this state, there is no ruling on what is done or said in it, neither Islam nor unbelief is valid in it, and there is no will, nor sale, nor عنق, nor any other words/sayings. Allah the Almighty has stated: {وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ ۚ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ}.and this doctrine is shown, because the first is related to the people of the book, and the apparent meaning of the Qur’an is general for all people of the book in the time of Jesus and before his nuzul. And the qira’ah from qira’ (قبل موتھم) supports this and it is said that the pronoun in (به) goes to the Holy Prophet(sa) and the pronoun in (موته) goes to the people of the book, and Allah knows best.” 

[Sharh Muslim Imam Nawawi; v.17, p.202]¹⁷

Abu Ishaq al-Zajjaj (d. 922 CE)

Furthermore, the famed grammarian, Abu Ishaq al-Zajjaj (d. 922 CE), refuted the interpretation of 4:159 that the People of the Scripture (Jews and Christians) will all believe in Jesus before Jesus’s death:

Some of them say: ‘except they will believe in him’ that is, they will believe in Jesus when he descends and kills the Antichrist. But this is far-fetched linguistically, because He said ‘and there is none from the People of the Scripture except will believe in him before his death’ while they who remain at that time will only be a fragment from among them [the People of the Scripture]. But if it means that all of them say ‘Verily, Jesus will descend and kill the Antichrist and we believe in him’ then this [meaning] would be permissible. And Allah knows best its reality

[Ma’ani al-Quran; v.2, p.130]¹⁸

Maulana Thana’ullah sahib of Panipat

Maulana Thana’ullah sahib of Panipat makes a similar claim in Tafsir-e-Mazhari, refuting this very interpretation. He states: 

“How can it be correct when ان من اهل الكتب includes all of the people who were present during the time of Hadrat Muhammad (sa). Whether it is specific to them or not, because the time of the revelation of these words refer to the present tense. There is no argument to say that it means that group from the People of the Book who would be present during the descent of Hadrat Isa (as).”

[Tafsir-e-Mazhari; v.3, p.28]¹⁹

Sanaullah Amritsari

Famous Sunni scholar and one of the leading figures of the Ahle Hadith movement in the subcontinent, Sanaullah Amritsari accepts qabla moutihi refers to the death of Ahle Kitabi this is found in Tafseer Sanai²⁰.

Naeem-ud-Deen Muradabadi

Naeem-ud-Deen Muradabadi, a prominent Barelvi scholar and Quranic exegete wrote Khaza’in-al-Irfan, which is the Tafsir (Exegesis) of Kanz al-Iman based on a translation of the Qur’an by Ahmed Raza Khan Barelvi (Founder of the Barelvi sect) in Urdu²¹. In it, it says that qabla moutihi refers to the death of Ahle Kitabi, not the death of Isa A.S i.e every ahle kitabi will accept Isa A.S before their own death.

Ashraf Ali Thanwi

Ashraf Ali Thanwi, one of the most prominent and main scholars of the Deobandi sect stated the same in his famous three volume tafsir Bayan Ul Quran²².

Qiraat of Qabla mautihim

Now as already referenced before, another point that lends support to ‘qabla mautihi’ referring to the Ahlul Kitab is the qira’ah of Ubai bin Ka’b (RA). In Tafsir al-Tabri there is a narration of Ibn Abbas(RA) through Syed bin Jubair mentioning the qira’ah.

Similarly, this qira’ah is mentioned in Tafsir kashaaf and in Sharh Muslim by Imam Nawawi as all referenced before. Maulana Thana’ullah in Tafsir-e-Mazhari also mentions it through a different narration: 

The correct interpretation is what has been mentioned before which is supported by the Qira’at of Ubay bin Ka’b. Ibn Mundhir narrated from Abu Hashim and Urwa that both said that in the Mushaf of Ka’b, موتهم is written instead of موته”

[Tafsir-e-Mazhari Urdu; v.3, p.214]²³

It must also be noted that the Holy Prophet(saw) had included Ubai bin Ka’b among the four companions from which the Qur’an should be learned. The Holy Prophet (saw) stated:

`Abdullah bin `Amr mentioned `Abdullah bin Masud and said, “I shall ever love that man, for I heard the Prophet (ﷺ) saying, ‘Take (learn) the Qur’an from four: `Abdullah bin Masud, Salim, Mu`adh and Ubai bin Ka`b.’

[Sahih al-Bukhari 4999]²⁴

Refutations of Non-Ahmadi arguments

Can non-canonical Qirats be used to understand the Qur’an?

Some may argue that the qira’ah of Ubai bin Ka’b is not part of the “10 Authentic Qiraat”. What must be understood is that the qira’ah is a Shadh Qiraat of a Sahabi, and scholars have agreed that Shadh Qiraat can be used as an explanation for understanding verses. Imam al-Zarkashi in Al-Burhan fi ‘Uloom al Qur’an, an extensive book detailing Qur’an sciences, has a chapter dealing with the Qira’ats, within it, he quotes a passage from Abu ‘Ubayad in the eighth issue of his book Fadhaa’il al-Qur’an, he states: 

“One point behind a non-canonical recitation of the Qur’an is to act as an explanation of a well-known canonical recitation and to clarify its meaning.” 

[Al Burhan fi Uloomal Qur’an, vol.1 ,pg.336]²⁵

Al-Zarkashi then goes on to reference the Shadh Qira’at of various Sahabis to explain how they are used to understand or make clear the meaning of a verse. 

Qabla Mautihim is weak?

Some may argue that the narration of ‘Qabla Mautihim’ by Khusayf and Atab bin Bashir is weak. This narration is also correct and regarding Khusayf bin Abdur Rahman it is written in tahzib ul tahzib that Ibn Muin said he is acceptable and once said he is reliable and Ibn Sad also says he is reliable and as-saji said he is truthful. Those who raised objections against khusayf hold that any narration that Abdul Aziz bin Abdur Rahman reports from him is unreliable because it is written that the shortcoming is with Abdul Aziz and not with Khusayf [Tahzib ul Tahzib vol 3, p. 144]²⁶

The second narrator of this narration is Atab bin Bashir who is also trustworthy and reliable and in Tahzib ul Tahzib it says Ibn Muin, Ibn Habban, and Dar Qutni said that he is trustworthy [Tahzib ul Tahzib vol 7, p. 91]²⁷

Ibn Jarir in his Tafseer has also narrated another narration regarding the qira’ah of Ubay bin Ka’b, it is stated: 

It is narrated from Eshaq, He stated: Ya’la narrated from Jubair in his saying {وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ}. He said: in the qira’ah of Ubay: (قبل موتھم)  

[Tafsir al-Tabri, Volume 7, pg 671]²⁸

Furthermore, for those that object to this narration, Maulana Thana’ullah in Tafsir-e-Mazhari has also recorded the qira’ through two different narrators as referenced before.

Conclusion

The argument that “all must believe in him” is refuted by the Quranic verses referenced above (5:16, 5:65, 3:56) explicitly demonstrating that the people of the Jews and those that disbelieve in Hadhrat Isa (as) will remain till the day of Judgment

From the majority of narrations from Ibn Abbas (RA) and his students (including the most authentic narrator of Ibn Abbas (RA), ibn Ali Talha) that the People of the book will believe in Isa (AS) prior to their death during a state where their faith will bring them no benefit. This was the majority opinion of scholars too, pertaining to this verse (4:160), stating that they take the pronoun to go to the people of the book.

وَ اِنۡ مِّنۡ اَہۡلِ الۡکِتٰبِ اِلَّا لَیُؤۡمِنَنَّ بِہٖ قَبۡلَ مَوۡتِہٖ ۚ وَ یَوۡمَ الۡقِیٰمَۃِ یَکُوۡنُ عَلَیۡہِمۡ شَہِیۡدًا

And there is none among the People of the Book but will believe in it before his death (مَوۡتِہٖ); and on the Day of Resurrection, he (Jesus) shall be a witness against them.

[Quran 4:159]

The non-Ahmadi Muslims use this verse to prove that Isa (A.S) is alive. They claim that “his” in the above verse refers to Isa (A.S) and since all the People of the Book have not believed in him yet, he must be alive.

This argument is extremely wrong and the “his” does not refer to Isa (A.S) at all. It goes against the Quran, ahadith, statements of the Sahaba (R.A), and Salaf-us-Saliheen. Read the complete refutation here and the view of Ibn Abbas (R.A) here.

In this article, we will even refute the idea that all People of the Book will believe in Isa (A.S) in the latter days. We will show that even if the “his” refers to Isa (A.S), the view of non-Ahmadis is still contradictory to Quran and ahadith.

Refutation

The below verses and ahadith will show that the all People of the Book will not believe in Isa (A.S) before the Day of Judgement because disbelievers and People of the Book will exist until Qiyamah.

Quran

اِذۡ قَالَ اللّٰہُ یٰعِیۡسٰۤی اِنِّیۡ مُتَوَفِّیۡکَ وَرَافِعُکَ اِلَیَّ وَمُطَہِّرُکَ مِنَ الَّذِیۡنَ کَفَرُوۡا وَجَاعِلُ الَّذِیۡنَ اتَّبَعُوۡکَ فَوۡقَ الَّذِیۡنَ کَفَرُوۡۤا اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۚ ثُمَّ اِلَیَّ مَرۡجِعُکُمۡ فَاَحۡکُمُ بَیۡنَکُمۡ فِیۡمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ

When Allah said, ‘O Jesus, I will cause thee to die a natural death and will exalt thee to Myself, and will clear thee from the charges of those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.

[Quran 3:55]

This proves that disbelievers of Isa (A.S) will exist until the Day of Judgement since they will be placed below those who have accepted him.

Similarly, the next verse proves that enmity and hatred will exist between both groups until the Day of Judgement. If everyone is supposed to believe in Isa (A.S) on his second coming, then there must not be any disbelievers, which means that no enmity and hatred must exist between them.

وَمِنَ الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰۤی اَخَذۡنَا مِیۡثَاقَہُمۡ فَنَسُوۡا حَظًّا مِّمَّا ذُکِّرُوۡا بِہٖ ۪ فَاَغۡرَیۡنَا بَیۡنَہُمُ الۡعَدَاوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ؕ وَسَوۡفَ یُنَبِّئُہُمُ اللّٰہُ بِمَا کَانُوۡا یَصۡنَعُوۡنَ

And from those also who say, ‘We are Christians,’ We took a covenant, but they too have forgotten a good part of that with which they were exhorted. So We have caused enmity and hatred among them till the Day of Resurrection. And Allah will soon let them know what they have been doing.

[Quran 5:14]

وَقَالَتِ الۡیَہُوۡدُ یَدُ اللّٰہِ مَغۡلُوۡلَۃٌ ؕ غُلَّتۡ اَیۡدِیۡہِمۡ وَلُعِنُوۡا بِمَا قَالُوۡا ۘ بَلۡ یَدٰہُ مَبۡسُوۡطَتٰنِ ۙ یُنۡفِقُ کَیۡفَ یَشَآءُ ؕ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیَانًا وَّکُفۡرًا ؕ وَاَلۡقَیۡنَا بَیۡنَہُمُ الۡعَدَاوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ؕ کُلَّمَاۤ اَوۡقَدُوۡا نَارًا لِّلۡحَرۡبِ اَطۡفَاَہَا اللّٰہُ ۙ وَیَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا ؕ وَاللّٰہُ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ

And the Jews say, ‘The hand of Allah is tied up.’ Their own hands shall be tied up and they shall be cursed for what they say. Nay, both His hands are wide open; He spends how He pleases. And what has been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief. And We have cast among them enmity and hatred till the Day of Resurrection. Whenever they kindle a fire for war, Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who create disorder.

[Quran 5:64]

Moreover, this verse proves that the Hour will come suddenly on the disbelievers. This further supports the above verses.

وَلَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ مِرۡیَۃٍ مِّنۡہُ حَتّٰی تَاۡتِیَہُمُ السَّاعَۃُ بَغۡتَۃً اَوۡ یَاۡتِیَہُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ

And those who disbelieve will not cease to be in doubt about it until the Hour comes suddenly upon them or there comes to them the punishment of a destructive day.

[Quran 22:55]

Ahadith

Just like the verses, we quoted, below hadith proves that the wicked people will last until the Day of Judgement and would not have believed in Isa (A.S) on his second coming.

وَاللِّقْحَةَ مِنَ الْبَقَرِ لَتَكْفِي الْقَبِيلَةَ مِنَ النَّاسِ وَاللِّقْحَةَ مِنَ الْغَنَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ

… Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.

[Sahih Muslim 2937a]

Many ignorant Sunnis allege that the Muallaq narrations in Sahih Bukhari are weak which is a false claim. In this article, we show the references of Muhaddthin and Sunni scholars agreeing that Muallaq narrations are indeed authentic if in affirmative or definitive form like qala (said) or rawā (narrated). This is the case with the narration of Ibn Abbas (R.A) in Sahih Bukhari as it says “Qala Ibn Abbas”:

وَقَالَ ابْنُ عَبَّاسٍ: {مُتَوَفِّيكَ} مُمِيتُكَ

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

[Sahih al-Bukhari p.634]

Below is the list of sources that clearly tells us that the above narration is Sahih.

1) Umadat Al-Qari

أكثر البخاري من أحاديث وأقوال الصحابة وغيرهم بغير إسناد فإن كان بصيغة جزم كقال وروى ونحوهما فهو حكم منه بصحته

Most of Al-Bukhari’s hadiths and sayings of the Companions and others without chain of narrators. If it is in the form of assertiveness, such as what Qala (he said), Rawa (he narrated), and the like, then it is a judgment of it, is sahih.

[Umdat al-Qari, Sharh Sahih al-Bukhari by Imam Al Ayni (d. 855), pg 32]

2) Muqaddimah Fi Usool Al-Hadith

“Muallaq ahadith in Sahih Al-Bukhari fall into two categories:

1) Those that he narrated with a definitive form, for example: when he says so-and-so said such-and-such or mentioned such-and-such. This method of narrating Mu’allaq Hadeeths is considered a judgment by Al-Bukhari that these Hadeeths are authentically attributed to the person they are attributed to: it is therefore considered an authentic narration (this is because he would never have definitively attributed something to a certain narrator unless he had verified the authenticity of that attribution to that narrator).

2) Those with a less definitive form and in passive tense: for example, when he says, it was said or it was narrated on the authority of so and so, indicate that there is a doubt concerning its authenticity.”

[MUQADDIMAH Fi Usool Al-Hadith, A PRIMER TO USOOL AL-HADITH BY SHEIKH ABDUL HAQ MOHADITH DAHELVI p 17-18]

3) An Introduction to the science of hadith

There is doubt about some of the “suspended” hadith (musallaq); that is, the hadith with an isnad from the beginning of which one transmitter or more is omitted. The majority of these are in the book of Bukhari; there are very few in the book of Muslim.

We should say: These and similar hadith which contain an expression decisively and conclusively indicating their ascription to the person from whom they are “suspended” – for example, “The Messenger of God (Peace be upon him) said (qala) such and such,” “Ibn ‘Abbas said such and such,” “Mujahid” said such and such,” “Affan” said such and such,” “Qa’nabi” said such and such,” “Abu Hurayra” related (rawa) such and such,” and similar expressions – are judged to be established as actually coming from that person.

On the basis of all of these expressions, it is determined that the person to whom Bukhari ascribed the hadith spoke and related [the text that follows]. Bukhari would not have deemed it permissible to state this [that is, to use these unequivocal expressions] without qualification unless it was established in his view that the hadith came from the person to whom it à ascribed. If the transmitter from whom the hadith is suspended is not a Companion, the judgment regarding the soundness of the hadith depends on the cohesiveness of the isnäd between that person and the Companion.

[An Introduction to the science of hadith by Ibn al-Ṣalāḥ al-Shahrazūrī, pg 13]

4) Ibn Hajar’s Hadi al Sari

As for the mawqüfs, he uses the form [implying] certainty with those which are valid in his mind, although they may not meet his formal requirements of validity. He uses the form limplying uncertainty, however, with reports in whose Isnăd there is weakness or interruption, except in those places where the report’s weakness is strengthened by its existence by way of a different route or because of its fame from the one who transmit ted it. He cites the legal opinions of the Companions and the Followers, as well as their opinions in many matters of exegesis of Qur’anic verses, for the purpose of gaining comfort in them, and to strengthen his preferred opinion on those questions in which there are differences among the Imams.

Therefore, it should be said that everything which is cited in the book is either that for which titles were written, or that by which titles were written” The purpose of this work, essentially, is the valid hathths which are musnad, and this is that for which be wrote titles. As for mawqüfs, ta’liqs, and, yes, verses from the Qur’an, these are mentioned only secondarily. Thus, all of these are used to write the titles. When they are considered together, however, and when they are also considered in relation to the hadiths, they explain one another, some explaining (mufassir) and others being ex plained (mufassar). Thus, under this consideration, some of these are also that for which he wrote titles. His primary purpose, however, is fadith, so understand that, for it is a proper explanation by which many objections to the author’s citation of this type terial can be explained, and God grants success.

[Ibn Hajar’s Hady al-Sari: A Medieval Interpretation of the Structure of Bukhari’s al-Jami’ al-Sahih: Introduction and Translation]

5) Usool Al-Hadeeth: The Methodology of Hadith

“Such hadeeths are generally considered authentic if the hadeeth is narrated using verbs in the active voice, like rawaa (he narrated); qaala (he said);  thakara (he mentioned). On the other hand, if they are narrated using the passive voice, like ruwiya (it was narrated);  qeela (it was said); thukira (it was mentioned), their status is uncertain. Some of them may be  saheeh, others hasan and yet others da‘eef.  However, the weak narrations are not excessively weak due to their presence in these books in which the authors sought to compile only authentic hadeeths.”

[Usool Al-Hadeeth: The Methodology of Hadith Evaluation by Abu Ameenah Bilal Philips]

6) Shaykh Uthaymeen (Salafi/Wahhabi) scholar:

However, whatever al-Bukhari recorded as mu’allaq and he was certain about it, it is considered as sahih according to him even if it was not according to his conditions. And we say that it is sabib according to al-Bukhári because he recorded it as mu’allaq and used it as a valid evidence to infer the rulings. Evidently it is not possible that he would conclude any of Allah’s rulings except by deriving from the sound narration rations he possessed. However the narration did not meet al-Bukhari’s criteria, and if it had, he would have mentioned its sanad so that it is known, with the fact that he reported the badith as mu’allaq in a chapter but muttasil in another.

[A Commentary on the Poem al-Bayquniyyah Paperback by Muhammad ibn Salih al-Uthaymeen, p117-118]

7) A Textbook of Hadith Studies Authenticity, Compilation, Classification, and Criticism

“According to the rules that the ulama’ of hadith have generally upheld, the Mu’allaq aḥadīth of al-Bukhārī are considered as Sahih if the suspension is made in decisive words, such as qala (said), fa’ala (did), amara (commanded), nahā (prohibited), dhakara (mentioned), rawā (narrated) and so on. Suspension (ta liq) would not convey validity and soundness (şihha) if it occurs in a defective form or expression (sighat al-tamrid) such as “it is narrated from so and so” (yurma an kadha wa kadha), “it is said of him” (yuqalu ‘anhu), “it is mentioned, or narrated” (yudhkaru, yuḥkā) and the like, which are in any case usually not employed in the typical cases of ta’liq.”

[A Textbook of Hadith Studies Authenticity, Compilation, Classification and Criticism of Hadith by Mohammad Hashim Kamali, p163]

8) Science of Hadith by Qari Fazl Ullah

“Otherwise, Imam Bukhari relates Muallaq as well, but all his Muallaq are saheeh. Regarding a Muallaq we are bound to find its sanad and then its status could be determined. Imam Bukhari has quoted Muallaq, but he has related the same as muttasil in another chapter except for 160 Hadith. Hafiz Ibn Hajar has written a book “At Taufeeq” where he has related all these Ahadith as muttasil, and Imam Muslim has brought very few Muallaq in his book. Sometimes, Imam Bukhari relates the same with a word ascertains that this is saheeh, meaning he used for the narration an active form of verb but he did not mention its sanad either to make it brief or for the topic concerned he has another saheeh Hadith, or he has not taken it from his teacher, or he has a little doubt in the taking of this Hadith, or it was quoted in a talk. So this type we call it as attached to the condition of Bukhari, or that is saheeh according to others.”

[Science of Hadith by Qari Fazl Ullah, p 112]

9) Ibn Bazz (Salafi/Wahhabi) scholar:

“Senior Hadith scholars agree that the Hadiths related by Al-Bukhari as Mu’allaq in affirmative formulae of ascription to the shaykh are authentic to such shaykh. Again, if the Mu allaq Hadith is related as Muttasil (a Hadith with a continuous chain of narration to a Companion of the Prophet or Follower; the generation after the Prophet’s Companions) by some trustworthy narrators, doubt is lifted. That is why I gave due importance and compiled a book on this issue called “Ta’liq Al Ta’liq” …. The knowledgeable scholar Ibn Al-Qayyim (may Allah be merciful with him) said in Al-Ighatha when he mentioned that Hadith: “This is a sahih Hadith related by Al-Bukhari in his Sahih Book of Hadith where he quoted it as evidence and in the form of affirmative Mu allaq………………Al-Bukhari is far from being accused of Tadlis (misrepresentation resulting from a Hadith narrator who provides misleading information about his shaykh or the chain of narration). Third: he included the Hadith in his Sahih Book of Hadith stressing its authenticity; otherwise, he would never have done that…………..Fourth: he related it as affirmative Mu’allaq without any indication of its weakness, for if he stopped during narration or the Hadith was not according to his condition, he would say: It was related or mentioned that the Prophet (peace be upon him) said …. Yet, if he said that the Prophet (peace be upon him) said…, then he confirmed the authenticity of the Hadith and attributed it to the Prophet (peace be upon him).”

[English Translations of Majmoo’al-Fatawa of late Scholar Ibn Bazz (Part No. 21; Page No. 131) p 129-131]

10) TUHFATUD DURAR by Mufti Afzal Hoosen Elias

“The Hukm (law) of a Mu’allaq Hadeeth: If the Muhadditheen who are particular in gathering only Saheeh Ahaadeeth, like Bukhaari and Muslim, narrate a Mu’allaq Hadeeth with a ‘Seegha of Jazm’ (a tense of certainty) e.g. Qaala or Dhakara, then the Riwaayah in question will be said to be Saheeh according to them, but if they narrate with a ‘Seegha of Tamreedh’ (a tense indicating uncertainty) e.g. Qeela or Yudhkaru, then the Riwaayah will not be accepted as is but it will be necessary to make Tahqeeq (research) regarding it. The Mu’allaq Ahaadeeth of those Muhadditheen who gather all types of Ahaadeeth will not be accepted without Tahqeeq.”

[TUHFATU DURAR – Commentary On Nukhbatul Fikr by Mufti Saeed Ahmad Palanpuri (Author), Mufti Afzal Hoosen Elias (Translator) p 41]

11) Islamweb (Sunni/Salafi):

Mu‘allaq Hadeeths in Saheeh Al-Bukhari falls into two categories:

1.     Those that he narrated with a definitive form, for example: when he says so-and-so said such-and-such or mentioned such-and-such… This method of narrating Mu‘allaq Hadeeths is considered a judgment by Al-Bukhari that these Hadeeths are authentically attributed to the person they are attributed to. This is because he would never have definitively attributed something to a certain narrator unless he had verified the authenticity of that attribution to that narrator.

2.     Those with a less definitive form, for example, when he says, it was said or it was narrated on the authority of so and so…  Hadeeths in this form are not necessarily authentic because this form of narration may be also used with Dha‘eef (weak) Hadeeths.

[Islamweb Fatwa (Sunni website)]

12) IslamQA (Sunni/Salafi):

From what the scholars have said about the methodology of Imam al-Bukhaari in narrating mu’allaq reports, we can divide his mu’allaq reports (of which there are one hundred and sixty) into two categories: 

1- Those which were narrated in a decisive form, such as saying “He narrated…” and so on.

The ruling on these mu’allaq reports is that they are saheeh or hasan, because it is not possible for him to state that in a decisive form unless it was saheeh in his view. Rather there are some reports which meet his conditions but he reported them in mu’allaq form. 

The scholars made an exception from this principle in the case of just one hadeeth, which is reported in mu’allaq form in the Book of Zakaah (2/525).

[IslamQA Answer (Sunni Website)]

When Sunni Muslims cannot prove that Isa (A.S) is alive from the Holy Quran, Ahadith, or direct statements of Sahaba (R.A), they start using weak narrations to prove that Isa (A.S) is still alive and that he is the exact individual who will descend in the latter days.

It was narrated that ‘Abdullah bin Mas’ud said:

“On the night on which the Messenger of Allah (ﷺ) was taken on the Night Journey (Isra’), he met Ibrahim, Musa and ‘Eisa, and they discussed the Hour. They started with Ibrahim, and asked him about it, but he did not have any knowledge of it. Then they asked Musa, and he did not have any knowledge of it.

Then they asked ‘Eisa bin Maryam, and he said: ‘I have been assigned to some tasks before it happens.’ As for as when it will take place, no one knows that except Allah. Then he mentioned Dajjal and said: ‘I will descend and kill him, then the people will return to their own lands and will be confronted with Gog and Magog people, who will: “swoop down from every mound.”[21:96] They will not pass by any water but they will drink it, (and they will not pass) by anything but they will spoil it. They (the people) will beseech Allah, and I will pray to Allah to kill them. The earth will be filled with their stench and (the people) will beseech Allah and I will pray to Allah, then the sky will send down rain that will carry them and throw them in the sea. Then the mountains will turn to dust and the earth will be stretched out like a hide. I have been promised that when that happens, the Hour will come upon the people, like a pregnant woman whose family does not know when she will suddenly give birth.'”

(One of the narrators) ‘Awwam said: “Confirmation of that is found in the Book of Allah, where Allah says: “Until, when Gog and Magog people are let loose (from their barrier), and they swoop down from every mound (21:96).”

Sunan Ibn Majah 4081

This narration mentions the event of the Mairaj when Muhammad (S.A.W) meets the prophets in heaven including Isa (A.S). The bolded part from the above narration is shown as proof by the Sunnis to prove that Isa (A.S) is still alive and he will be the same individual who descends and kill Dajjal in the latter days instead of another person from within the Muslims, as the Ahmadi Muslims believe.

Refutation

Firstly, this hadith is Daif (weak) and multiple scholars have graded it weak.

1. Sheikh Albani grades it weak
2. Shuaib Al Arna’ut grades it weak
3. Ali Hassan Ali Ibrahim Alqaisi grades it weak
4. Majlis-e-Ilmi Darul Dawah grades it weak

Source: https://mohaddis.com/View/ibn-majah/T2/4081

Secondly, the statement above goes against the view of

• The Holy Quran – 30 verses
• Mutawatir ahadith
• Ijmah of Sahaba (R.A)
• Salaf-e-Saliheen

Thirdly, we deny this hadith based on Dirayat. There are too many things wrong with it.

1) Isa (A.S) quoting Quranic verse????

• The biggest proof that this hadith is a fabrication is the fact that Isa (A.S) is quoting verse 21:96.
• Quran was revealed to Muhammad (S.A.W) not Isa (A.S). How can he know and quote the verse word for word while in the heavens?
• It is blasphemous to claim that Quran was being revealed to Isa (A.S) simultaneously.
• Moreover, as per the Sunni view, revelation ceased after Muhammad (S.A.W). How did Isa (A.S) get to know about these verses? Is Allah sharing all this knowledge with him while he is in the heavens? If yes, then what is the evidence that such is happening?

2) Isra/Mi’raj ahadith contain known fabrications

• It is the view of many Muhaddithin that such ahadith contain many fabrications and contradict each other and must be used with extra caution.
• Even within sahih ahadith on Isra and Mairaj, Muhaddithin is resolving contradictions between them. For example, where was Muhammad (S.A.W) sleeping at the time of Mi’raj.
• The weakness is amplified by the length of the hadith.
• This hadith is a mix of multiple hadith about Isa (A.S) descending. You will find no such hadith which mentions all these different things together. Rather since this hadith is from the Meccan period and is so long it indicates that different hadith and narrations were put together by mistake.

Conclusion

Thus, the above hadith does not in any way prove that Isa (A.S) is alive and the same Isa (A.S) of the Bani Israel will descend in the latter days. Sunnis who quote this hadith must reflect as to why they are quoting Daif (weak) narrations to support their aqeedah (beliefs) when we have clear-cut verses and ahadith disapproving them.

Some non-Ahmadis who believe Isa (A.S) has died began believing that Isa (A.S) will be resurrected and sent by Allah for his second coming due to the ahadith of the descent of Isa (A.S). One such hadith is below:

By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya.

Sahih al-Bukhari 2222

1) Isa (A.S) cannot be resurrected before the Day of Judgement

Keeping in mind this hadith, non-Ahmadis say that since Isa (A.S) has to “return”, then somehow Isa (A.S) will be made alive and sent to earth. Unfortunately, this interpretation is completely against the Holy Quran and ahadith.

وَ السَّلٰمُ عَلَیَّ یَوۡمَ وُلِدۡتُّ وَ یَوۡمَ اَمُوۡتُ وَ یَوۡمَ اُبۡعَثُ حَیًّا

And peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again.

[Quran 19:33]

In this verse, Allah is explaining the full lifecycle of Isa (A.S) in this verse i.e he will be born, he will die, and then he will be raised to life on the day of judgment. It clearly shows that Isa (A.S) will die once and will be raised to life only once. The verse clearly talks about a single “day”. It does not mention that there will be peace on him on the “days” he dies or the “days” he gets resurrected.

Moreover, the same exact wording is used for Yayha (A.S) and he only died once and will get resurrected once. This further proves that as Yahya (A.S) died once and will get resurrected once at Qiyamah, similarly will Isa (A.S) because of the similarity.

وَسَلٰمٌ عَلَیۡہِ یَوۡمَ وُلِدَ وَیَوۡمَ یَمُوۡتُ وَیَوۡمَ یُبۡعَثُ حَیًّ

And peace was on him the day he was born, and the day he died, and peace there will be on him the day he will be raised up to life again.

[Quran 19:15]

This verse is already explained in detail here. But these 2 verses should suffice in explaining why the resurrection of Isa (A.S) from the dead is against Quran.

2) No one can be resurrected before Qiyamah

Similar to the previous argument, this rule that the dead cannot be resurrected before the Qiyamah is not just for Isa (A.S) but a general rule. The following verses and ahadith are only a few of the many reasons to believe that.

Quran

حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ

لَعَلِّيٓ أَعۡمَلُ صَٰلِحٗا فِيمَا تَرَكۡتُۚ كَلَّآۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَاۖ وَمِن وَرَآئِهِم بَرۡزَخٌ إِلَىٰ يَوۡمِ يُبۡعَثُونَ

Until, when death comes to one of them, he says entreating, ‘My Lord, send me back, ‘That I may do righteous deeds in the life that I have left behind.’ Never, it is but a word that he utters. And behind them is a barrier until the day when they shall be raised again.

[Quran 23:99-100]

وَحَرَٰمٌ عَلَىٰ قَرۡيَةٍ أَهۡلَكۡنَٰهَآ أَنَّهُمۡ لَا يَرۡجِعُونَ

And it is an inviolable law for a township which We have destroyed that they shall not return.

[Quran 21:95]

These two verses clearly prove that it is not a rule of Allah to raise the dead before the Day of Judgement.

Ahadith

Muhammad (S.A.W) explains the Quran 21:95 verse that we quoted just above to show that the dead cannot be resurrected back.

يَقُولُ لَمَّا قُتِلَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامٍ يَوْمَ أُحُدٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ يَا جَابِرُ أَلاَ أُخْبِرُكَ مَا قَالَ اللَّهُ عَزَّ وَجَلَّ لأَبِيكَ ‏”‏ ‏.‏ قُلْتُ بَلَى ‏.‏ قَالَ ‏”‏ مَا كَلَّمَ اللَّهُ أَحَدًا إِلاَّ مِنْ وَرَاءِ حِجَابٍ وَكَلَّمَ أَبَاكَ كِفَاحًا ‏.‏ فَقَالَ يَا عَبْدِي تَمَنَّ عَلَىَّ أُعْطِكَ ‏.‏ قَالَ يَا رَبِّ تُحْيِينِي فَأُقْتَلُ فِيكَ ثَانِيَةً ‏.‏ قَالَ إِنَّهُ سَبَقَ مِنِّي أَنَّهُمْ إِلَيْهَا لاَ يُرْجَعُونَ ‏.‏ قَالَ يَا رَبِّ فَأَبْلِغْ مَنْ وَرَائِي ‏.‏ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ هَذِهِ الآيَةَ ‏{وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا‏}‏ ‏”‏ ‏.‏ الآيَةَ كُلَّهَا ‏.‏

It was narrated from Jabir bin ‘Abdullah:

“When ‘Abdullah bin ‘Amr bin Haram was killed, on the Day of Uhud, the Messenger of Allah (ﷺ) said: ‘O Jabir, shall I not tell you what Allah said to your father?’ I said: ‘Yes.’ He said: ‘Allah does not speak to anyone except from behind a screen, but He spoke to your father face to face and said: “O My slave, ask Me and I shall give you.” He said: “O my Lord, bring me back to life so that I may be killed for Your sake a second time.” He said: “I have already decreed that they will not return (to the world after death).” He said: “O Lord, convey (the good news about my state) to those whom I have left behind.” So Allah revealed this Verse: ‘Think not of those as dead who are killed in the way of Allah.’”[3:169]

[Jami` at-Tirmidhi 3010]

The below hadith proves that if the resurrection was indeed possible before Qiyamah, then the best man to ever be born on this face of the earth i.e Muhammad (S.A.W), would have been granted his wish to be resurrected, not anyone else.

قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ وَالَّذِي نَفْسِي بِيَدِهِ لَوْلاَ أَنَّ رِجَالاً مِنَ الْمُؤْمِنِينَ لاَ تَطِيبُ أَنْفُسُهُمْ أَنْ يَتَخَلَّفُوا عَنِّي وَلاَ أَجِدُ مَا أَحْمِلُهُمْ عَلَيْهِ مَا تَخَلَّفْتُ عَنْ سَرِيَّةٍ تَغْزُو فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ وَالَّذِي نَفْسِي بِيَدِهِ لَوَدِدْتُ أَنِّي أُقْتَلُ فِي سَبِيلِ اللَّهِ ثُمَّ أُحْيَا ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا ثُمَّ أُقْتَلُ ثُمَّ أُحْيَا ثُمَّ أُقْتَلُ ‏”

Abu Hurairah said:

“I heard the Messenger of Allah (ﷺ) say: ‘By the One in Whose hand is my soul, were it not for the fact that there are some believing men who would not feel happy to stay behind (when I go out on a campaign) and I do not have the means to provide them with mounts (so that they cn join me), I would not have stayed behind from any campaign or battle in the cause of Allah. By the One in Whose hand is my soul, I wish that I could be killed in the cause of Allah, then brought back to life, then be killed, then be brought back to life, then be killed then be brought back to life, then be killed.‘”

[Sunan an-Nasa’i 3098]

3. Isa (A.S) cannot be sent back even if he is resurrected

Let’s assume that Isa (A.S) is resurrected, even though we proved that it is impossible from the lens of the Quran and Ahadith. Even then it is impossible for him to come back. Even more verses of the Holy Quran refute this. The clearest one is the following one:

And when Allah says, “O Jesus, son of Mary, didst thou say to men, ‘Take me and my mother for two gods beside Allah?’”, he will answer, “Holy art Thou. I could never say that to which I had no right. If I had said it, Thou wouldst have surely known it. Thou knowest what is in my mind, and I know not what is in Thy mind. It is only Thou Who art the Knower of hidden things.

“I said nothing to them except that which Thou didst command me—‘Worship Allah, my Lord, and your Lord.’ And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them; and Thou art Witness over all things.

[Quran 5:117]

These verses show that Isa (A.S) has died in the conversation between Isa (A.S) and Allah. Isa (A.S) denies knowing the condition of his people (i.e. Christians) on the Day of Judgement as seen from these words, “And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them; and Thou art Witness over all things”.

If he returns for his “2nd coming” as non-Ahmadis believe, then he will see the conditions of Christians worshiping him. Moreover, he will be killing those non-Muslims if they fail to convert to Islam as the Sunnis believe. Then how can Isa (A.S) deny on the Day of Judgement that he did not know whether his followers worshiped him?

Thus, the only reason Isa (A.S) will be unaware of the condition of his followers (i.e Christians) on the Day of Judgement is because he will not be coming back to earth for a second time. This verse clearly proves that the Latter-Day Messiah will not be Isa (A.S) of the Bani Israel but someone from among the Muslims as explained by the Hadith in Sahih Bukhari that the Messiah will be from among the Muslims.

Allah’s Messenger (ﷺ) said “How will you be when the son of Mary descends amongst you and is your imam among you.”

[Sahih al-Bukhari 3449]

4. Resurrection is a big miracle but no mention in Quran or Ahadith

Even if assume for argument’s sake that Isa (A.S) will be resurrected, then where is the proof for it anywhere in the Quran or any statement of Muhammad (S.A.W) or his companions? The resurrection of a human being is a big miracle and if Isa (A.S) was supposed to be resurrected, then Allah should have mentioned such a big sign of Islam in His book or revealed it to Muhammad (S.A.W). Alas! we do not have either of these.

Refutation of Sunni misquotes

There is absolutely no need to entertain any questions or claims after the above proof from Quran and Ahadith.

1. We have categorically proven that Isa (A.S) cannot be resurrected because of a very specific verse about him.
2. We have proven that resurrection for no human is possible as this is the general rule.
3. We have shown that even if the resurrection was possible, then Quran or Ahadith would have mentioned such a big miracle for the proof of Islam.
4. We have shown that even if the resurrection was possible, Isa (A.S) cannot be sent back to this earth at all because Quran is clear about it.

But anyway, it is a good exercise to shut off stubborn people on all fronts so we will answer a bit more.

Verse 1

اَوۡ کَالَّذِیۡ مَرَّ عَلٰی قَرۡیَۃٍ وَّہِیَ خَاوِیَۃٌ عَلٰی عُرُوۡشِہَا ۚ قَالَ اَنّٰی یُحۡیٖ ہٰذِہِ اللّٰہُ بَعۡدَ مَوۡتِہَا ۚ فَاَمَاتَہُ اللّٰہُ مِائَۃَ عَامٍ ثُمَّ بَعَثَہٗ ؕ قَالَ کَمۡ لَبِثۡتَ ؕ قَالَ لَبِثۡتُ یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ ؕ قَالَ بَلۡ لَّبِثۡتَ مِائَۃَ عَامٍ فَانۡظُرۡ اِلٰی طَعَامِکَ وَشَرَابِکَ لَمۡ یَتَسَنَّہۡ ۚ وَانۡظُرۡ اِلٰی حِمَارِکَ وَلِنَجۡعَلَکَ اٰیَۃً لِّلنَّاسِ وَانۡظُرۡ اِلَی الۡعِظَامِ کَیۡفَ نُنۡشِزُہَا ثُمَّ نَکۡسُوۡہَا لَحۡمًا ؕ فَلَمَّا تَبَیَّنَ لَہٗ ۙ قَالَ اَعۡلَمُ اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ

Or like him who passed by a town which had fallen down upon its roofs, and exclaimed, ‘When will Allah restore it to life after its destruction?’ Then Allah caused him to die for a hundred years; then He raised him, and said: ‘How long hast thou remained in this state?’ He answered, ‘I have remained a day or part of a day.’ He said: ‘Nay, thou hast remained in this state for a hundred years. Now look at thy food and thy drink; they have not rotted. And look at thy ass. And We have done this that We may make thee a Sign unto men. And look at the bones, how We set them and then clothe them with flesh.’ And when this became clear to him, he said, ‘I know that Allah has the power to do all that He wills.’

[Quran 2:259]

Non-Ahmadi Muslims use this verse to prove that since Allah can kill and raise Prophet Ezekiel (A.S), then so can he do to Isa (A.S).

Firstly, Isa (A.S) cannot be resurrected because of the multiple verses and ahadith quoted above.

Secondly, Prophet Ezekiel (A.S) did not die but he saw a vision of 100 years where the rebuilding of the city was shown to him and then Allah raised him from that sleep. There are multiple proofs of this:

1. He asked a question about when a destroyed city will be restored. Killing and raising him is no answer to that question.
2. His food and drink were not stale or rotten when he woke up. This proves that he did not actually die for 100 years.
3. His donkey was alive when he woke up. This further proves that a donkey would not have stayed alive for 100 years.

Summary

1. We have categorically proven that Isa (A.S) cannot be resurrected because he can only die and get resurrected once (i.e on Qiyamah).
2. We have proven that resurrection is not possible for anyone as this is the general rule supported by numerous verses and ahadith.
3. We have shown that even if the resurrection was possible, then Quran or Ahadith would have mentioned such a big miracle as proof of Islam.
4. We have shown that even if the resurrection was possible, Isa (A.S) cannot be sent back to this earth at all because Quran is clear about it.

For those who are interested in learning about the correct way of interpreting the ahadith of the second coming of Isa (A.S), read this article. It explains how the messiah will descend as per the Holy Quran and Ahadith.

كَيْفَ أَنْتُمْ إِذَا نَزَلَ فِيكُمُ ابْنُ مَرْيَمَ فَأَمَّكُمْ مِنْكُمْ ‏”‏ ‏.‏ فَقُلْتُ لاِبْنِ أَبِي ذِئْبٍ إِنَّ الأَوْزَاعِيَّ حَدَّثَنَا عَنِ الزُّهْرِيِّ عَنْ نَافِعٍ عَنْ أَبِي هُرَيْرَةَ ‏”‏ وَإِمَامُكُمْ مِنْكُمْ ‏”‏ ‏.‏ قَالَ ابْنُ أَبِي ذِئْبٍ تَدْرِي مَا أَمَّكُمْ مِنْكُمْ قُلْتُ تُخْبِرُنِي ‏.‏ قَالَ فَأَمَّكُمْ بِكِتَابِ رَبِّكُمْ تَبَارَكَ وَتَعَالَى وَسُنَّةِ نَبِيِّكُمْ صلى الله عليه وسلم ‏.‏

It is narrated on the authority of Abu Huraira that the Messenger of Allah (ﷺ) observed:

What would you do when the son of Mary would descend amongst you and would lead you as one amongst you?

Ibn Abi Dhi’b on the authority of Abu Huraira narrated: Your leader amongst you. Ibn Abi Dhi’b said: Do you know what the words:” He would lead as one amongst you” mean? I said: Explain these to me. He said:

He would lead you according to the Book of your: Lord (hallowed be He and most exalted) and the Sunnah of your Apostle (ﷺ).

[Sahih Muslim 155f]

Non-Ahmadi Muslims use this hadith to show that when Isa (A.S) “returns” for his second coming in the latter days, he will follow the teachings of Islam i.e Quran and Sunnah. Thus, his coming after Muhammad (S.A.W) does not go against the verse of Khatam-an-Nabiyyin and the ahadith of “La Nabiyya ba’di” i.e “There is no prophet after me”.

This logic, that Isa (A.S) has to follow the Quran and Sunnah on his second coming so he doesn’t break the seal of the prophethood of Muhammad (S.A.W), is correct. This is the same belief of Ahmadi Muslims. We too believe that the Messiah prophesied by Muhammad (S.A.W) has to come under the shariah of Islam. He has to follow Quran and Sunnah. He cannot abrogate Islamic Shariah.

But non-Ahmadis are only correct up until this logic. They are wrong in their interpretation of this hadith that the same Isa (A.S) of the Bani Israel has to come as a messiah among the Muslims. In this article, we will prove why the same Isa (A.S) of 2000 years ago cannot follow the Shariah of Islam at all as it would contradict Quran clearly.

Explanation

Firstly, Isa (A.S) died a natural death as per the Quran, Ahadith, Ijmah of Sahaba (R.A), and the statements of Salaf-us-Saliheen. Read the article in verse 3:55 or the one in 5:117 or when he died at the age of 120.

Secondly, Isa (A.S) cannot be resurrected before Qiyamah and sent back to this earth. It contradicts numerous verses of the Quran and ahadith. Read more here.

Thirdly, even if he was resurrected somehow before Qiyamah, he cannot be sent back as it will contradict further verses in Quran. Read more here.

Fourthly, he cannot follow the shariah of Islam at all. It will contradict the numerous verses in the Holy Quran. Quran mentions that Isa (A.S) was sent as a messenger to the Israelites and he was taught the Torah and the Gospel only. For example:

“And He will teach him the Book and the Wisdom and the Torah and the Gospel;

“And will make him a Messenger to the children of Israel…

[Quran 3:48-49]

It is a contradiction to claim that Isa (A.S) will be sent under the Shariah of Islam

1. When Quran repeatedly mentions he was a prophet only for the Israelites.
2. He was taught only Torah and the Gospels.

So when he does indeed come back, how can he claim to be following Quran and still go on spreading the message of Islam to non-Israelites?

And how can he teach from the Quran when he wasn’t even taught that book by Allah, unlike the Torah and Gospels, as the Quran states above? For him to teach Quran, every verse in it must be revealed to him while he is staying in heaven but there is no proof of that happening anywhere in the Quran or Ahadith.

Even if someone believes that Quran was revealed to Isa (A.S) just like it was revealed to Muhammad (S.A.W), then they are doing blasphemy and huge disrespect of Muhammad (S.A.W). Not only that, they are claiming Isa (A.S) and Muhammad (S.A.W) have the same rank of prophethood as the most perfect and final Shariah was revealed to him too! Nauthubillah!

Additionally, the non-Ahmadis are contradicting more of their beliefs as they believe that revelation has ceased after Muhammad (S.A.W), yet Isa (A.S) gets the revelation of the most perfect and final law sent by God.

Some other verses that Isa (A.S) will be contradicting on his second coming as per non-Ahmadi beliefs.

And remember when Jesus, son of Mary, said, ‘O children of Israel, surely I am Allah’s Messenger unto you, fulfilling that which is before me of the Torah, and giving glad tidings of a Messenger who will come after me. His name will be Ahmad.’ And when he came to them with clear proofs, they said, ‘This is clear enchantment.’

[Quran 61:6]

And We caused Jesus, son of Mary, to follow in their footsteps, fulfilling that which was revealed before him in the Torah; and We gave him the Gospel which contained guidance and light, fulfilling that which was revealed before it in the Torah, and a guidance and an admonition for the God-fearing.

[Quran 5:46]

Fifthly, only Muhammad (S.A.W) has the distinction to be sent for all people. Even if Isa (A.S) does come back, according to the non-Ahmadi Muslim belief, he will be spreading Islam to all people, so much so that no disbeliever will be left. They will either be killed or would have converted, thus it proves that he will contradict the following hadith and be a prophet for all mankind.

The Prophet (ﷺ) said,

“I have been given five things which were not given to any one else before me.
-1. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month’s journey.
-2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due.
-3. The booty has been made Halal (lawful) for me yet it was not lawful for anyone else before me.
-4. I have been given the right of intercession (on the Day of Resurrection).
-5. Every Prophet used to be sent to his nation only but I have been sent to all mankind.

[Sahih al-Bukhari 335]

Sixthly, even if Isa (A.S) comes back, he would need to get a new prophethood to be able to lead from Quran and Sunnah. As per non-Ahmadi Muslims, he was a messenger of Allah, with his own shariah. In order to teach from Quran, he must abandon his previous prophethood and attain new subordinate prophethood within Islam to lead from Quran and Sunnah.

Seventhly, he cannot be an ummati of Muhammad (S.A.W) if he got the messengerhip of a different shariah. This quote from Promised Messiah (A.S) explains it perfectly:

Therefore, to believe that Hadrat ‘Isa [Jesus], peace be on him, will physically descend from the heavens and to claim that he will be an adherent of the Holy Prophet, peace and blessings of Allah be upon him, and shall be illuminated by the light of his lamp is to adopt a laboriously concocted creed. How can it be true to suggest that anyone who has already been commissioned as a Prophet could owe the light of his Prophethood to the Holy Prophet, peace and blessings of Allah be upon him. And if he does not, then in what sense can he be considered a follower….

Surely someone who has attained the excellence of prophethood through his own right cannot be justly considered a follower for he is an independent Prophet, for which there is no place after the Holy Prophet, peace and blessings of Allah be upon him.

[A REVIEW OF THE DEBATE BETWEEN BATALAVI AND CHAKRHALAVI, pg 15]

Refuting Non-Ahmadis

Isa (A.S) will not come as a prophet

This is one of the most common replies of most ignorant non-Ahmadis that when Isa (A.S) “comes back”, he won’t be a prophet or he won’t “come as a prophet”.

Firstly, I have no idea what the phrase “he won’t come as a prophet” means. Does it mean he won’t be a prophet on his second coming? Or does it mean that he won’t do the duties of a prophet?

If it is the former, then it is a completely wrong belief. Denying the prophethood of Isa (A.S) on his second coming is kufr, not only through Quran but also as per Muslim scholars.

Quote scholars here

When Sunni Muslims cannot prove that Isa (A.S) is alive from the Holy Quran, Ahadith, or direct statements of Sahaba (R.A), they start doing taweel (interpretation) of an unambiguous narration of Abu Huraira (R.A) to prove he believed that Isa (A.S) was alive.

قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلاً، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لاَ يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ الْوَاحِدَةُ خَيْرًا مِنَ الدُّنْيَا وَمَا فِيهَا ‏”‏‏.‏ ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ وَاقْرَءُوا إِنْ شِئْتُمْ ‏{‏وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا‏}‏‏.

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it.”

Abu Huraira added “If you wish, you can recite (this verse of the Holy Book): — ‘And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them.” (4.159)

[Sahih al-Bukhari 3448]

In this hadith, the last part is used to show that Abu Huraira (R.A) believed that Isa (A.S) is alive. They say that the “believe in him” in the verse refers to the death of Isa (A.S). This means that since Ahl-e-Kitabis (People of the Book) have not accepted Isa (A.S) yet, he must be alive and they will accept him before he dies.

Firstly, this hadith is ambiguous. If this is the best evidence that Sunni Muslims can bring, then they need to reevaluate their beliefs. Abu Hurairah (R.A) does not once specify whose death is referred to in this verse. All he is saying is that the People of the Book will realize the falsehood of their beliefs before their deaths or through the exposition and refutation of Christianity by the latter-day Masih. Moreover, we know that Abu Huraira (R.A) was present in Medinah during the first Ijmah of Sahaba (R.A) at the death of Muhammad (S.A.W). But we do not have a single report, weak or strong, where he objects to the speech of Abu Bakr (R.A), where he mentions that all prophets before Muhammad (S.A.W) have died while quoting Quran 3:144. Therefore, this Sunni assertion/taweel (interpretation) holds absolutely no weight.

Secondly, this narrative does not fit the Quranic view. If this truly refers to the death of Isa (A.S), then 100s of generations of People of the Book have come and gone without believing Isa (A.S) or Islam. As such, this completely contradicts the 4:159 verse which says ALL People of the Book will believe.

Thirdly, the Quran says that it is impossible for all of the People of the Book to believe before the death of Isa (A.S) as there are multiple verses that show that the People of the Book shall disbelieve until the Day of Judgement itself. Similarly, we have ahadith proving the same. Read the article on these references here.

Fourthly, all People of the Book would not believe in Isa (A.S) before their death because according to the beliefs of Sunni Muslims themselves, Isa (A.S) will kill people for not converting to Islam. This belief is mentioned by Ibn Kathir in his Tafseer of verse 4:158-159 also.

‘Eesa ibn Maryam will descend there and then kill the pig, break the cross, and refuse to accept their Jizyah. But whosoever accepts Islam from them, it will be accepted from him; otherwise, he will be killed. The same ruling applies to all the disbelievers of that time.”

[Boof of the end. Great Trial and Tribulations, pg 151]

Imam Nawawi also says the same as quoted by the famous Sunni website.

“Rather he will not accept anything but Islam or death.”

Fifthly, the only way it refers to the death of Isa (A.S) would be if some people from each of the 10 tribes of Israel accepted him before he died. In this way, all of the Bani Israel would have believed in him in some sense. Furthermore, this means that he must have preached to all of these tribes after he survived the crucifixion. Hence, proves the Ahmadiyya Muslim view that he traveled east, looking for the remaining tribes of Israel and dying at the age of 120. However, even this interpretation is not as clear as it would have been if the death in the verse referred to the death of the Person of the Book rather than the death of Isa (A.S), as it wouldn’t include every single person among the People of the Book as the Quran implies. More explanation on the Tafseer of this verse here.

Sixthly, this taweel of the above statement goes against the view of

• The Holy Quran – 30 verses
• Mutawatir ahadith
• Ijmah of Sahaba (R.A) – specifically of the sahaba who are a greater authority like Ibn Abbas (R.A).
• Other Salaf-e-Saliheen

Seventhly, even if we had some clear narration of Abu Huraira (R.A) that said Isa (A.S) has not died yet, it would still be weak in comparison to the plethora of proofs we have provided, including the Ijmah of Sahaba (R.A) on the death of Isa (A.S). Even though he is known for his great memory but his ijtihad (independent reasoning) wasn’t the best. This is a common belief among Sunni scholars and is a fact that is known throughout history. For example in Usul ash-Shahi it is written: 

“The second category which exists among the narrators of Hadith is of those who are renowned for their remarkable memory and honesty, but cannot be relied upon for their Ijtihad or religious verdicts, such as, Abu Huraira ra and Anas Bin Malik ra”.

[Introduction to Usul ul-fiqh, pg. 122 – From Manual on Hanafi Fiqh]

“One of the disputes around Abu Hurairah is whether he was a faqih, i.e expert in Islamic law. This issue was brought into question especially by Hanafi jurists within the context of some narrations. Some Hanafi jurists like “Isa b. Abân explained the nonuse of Abu Hanifa, Abu Yusuf, Zufar and Muhammad b. Hasan the musarrah and ariyyah hadith which are in conflict with the main rule/qiyas as part of that the transmisser of these hadiths, Abu Hurairah was not a faqih.”

[The issue of Abu Huraira being a Faqih, pg 1]

Maulana Hakeem ul Ummat Noor-ud-Deen(RA) even confirmed that the Hanafis do not take Abu Huraira as a Faqih:

Ahadith-e-Abu Huraira and Hanafi

ابو ہریرہ کی احادیث کو اکثر حنفیوں نے رد کیا ہے ۔ ابو ہریرہ کی ایسی احادیث کو جوان کے مطلب کے خلاف ہوں حنفی لوگ نہیں مانتے اور ر ڈ کر دیتے ہیں ۔

(۱۲ستمبر ۱۹۰۸ء درس بخاری شریف)

(الحاکم جلد ۱۳ نمبر ۱۷ و ۱۸ مورخہ ۱۴،۷ مئی ۱۹۰۹ صفحه ۳۰۲)

Abu Hurairah’s Ahadith a lot of Hanafis rejected/refuted. Abu Hurayra’s ahadith which go against their meanings Hanafi people do not accept them and instead go on to refute/reject them.

[Al-Hakam May 14, 1909]

Can any honest person still hold the belief that Abu Huraira (R.A) believed that Isa (A.S) is alive? Why should anyone accept this weak view when all the sources are against it?

Conclusion

Thus, the above hadith does not in any way prove that Isa (A.S) is alive nor does it prove that Abu Huraira (R.A) held this view. Sunnis who quote this have to reconsider if they are doing this just to misguide people or do they really believe in these weak pieces of evidence.