Isa Ibn Maryam {AS} IS
Alive!
He was not killed, nor crucified.
He didn’t die on the cross.
By: Shahid Bin Waheed
شاهد
بن وحيد
بسم
الله الرحمن
الرحيم
الحمدلله
رب العالمين
والصلوة
والسلام على اشرف
الانبياء
وسيدالمرسلين
نبينا محمد صل
ا لله عليه
وعلى آله واصحابه
وازواجه
اجمعين -
امابعد
All the praises and thanks be to Allaah, Sustainer of
the Universe, and blessing and salutation to be the most distinguish
of the Messengers and foremost among the Prophets, our
Prophet Muhammad, peace and blessings of Allaah be on him and on his
wives, children and Companions.
The mention of Isa Ibn Maryam {AS} is found in the thirteen
chapters of Glorious Qur’aan. Among some of them he is called by name “Isa”,
whereas in some he is called as Maseeh or Abdullah. In some
chapters he is called by his Kunniyaah, Ibn Maryam.
There have been deliberate distortions done by the Christian
missionaries, Qadyanis and Perwazis (both are pseudo-Islaamic cults) to obscure
and obfuscate the truth of Islaam and the teachings of Glorious Qur’aan. Some
pseudo-Muslims and secular Muslims are also known to be a part of forgeries of
propagating to so-called proof of “Holy Spirit and/or Holy Ghost”
(Christian concept) in the Glorious Qur’aan. I would like to ask the readers to
examine the Ayaat 16-21 in the Surah Maryam of the Glorious Qur’aan; I mean the
Glorious Qur’aan not the translation in any language, which is not the Qur’aan.
I will cite Ayaat 17 & 19 to present the evidence that claims made by the
Christians and/or else are not true.
She
placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrîl (Gabriel)),
and he appeared before her in the form
of a man in all respects.
*Notice: رُوحَنَا فَتَمَثَّلَ Our Ruh (angel Jibrîl (Gabriel)),
and he appeared
Thus,
according to Islaam and/or Glorious Qur’aan the word رُوحَ has many meanings. In Glorious Qur’aan word رُوحَ has been used for,
Now if you are reading a translation of the Glorious Qur’aan only,
than you are most likely to misunderstand many parts of the Glorious Qur’aan;
as the above explanation is the testament. Because in translations for example
in English translations the word used is “spirit or holy spirit”,
which is not even close to actual meanings and/or theme, but espouses a doubt
that Muslims believe in “holy spirit” of “holy ghost” like
Christians, which is not the case at all.
(The
angel) said: "I am only a messenger
from your Lord, (to announce) to you the gift of a righteous
son."
In the above Ayaah archangel Jibraeel {AS} is introducing himself as
رَسُولُ messenger.
The miraculous birth of Isa
Ibn Maryam was a sign from Allaah, as we read (Also see 19:91 and 66:12),
He said: "So (it will
be), your Lord said: ‘That is easy for Me (Allâh): And
(We wish) to appoint him as a sign to mankind and a mercy from Us
(Allâh), and it is a matter (already) decreed, (by Allâh).’ "
The
birth of Isa Ibn Maryam {AS} without a father was rejected by the Bani
Israel (Children of Israel) and pseudo-Islaamic cult of Qadyanis and its
offshoots, atheists; many Christians also refuse to believe in it. Whereas many
Christians sects went too far making Isa Ibn Maryam a son of god or god or both
because of his miracle birth. Glorious Qur’aan has
repudiated the beliefs of Jews and Christians in this regard. One must
note that if there was no truth in the claim of Isa’s (Jesus” birth without
father then the Glorious Qur’aan could have easily rejected the Christians’
claim of Jesus’ divinity by naming his father. Contrary to that Glorious
Qur’aan made it clear that this fact cannot be an argument in favor of his (Isa
Ibn Maryam {AS}) divinity, it said,
إِنَّ
مَثَلَ
عِيسَى
عِنْدَ
اللَّهِ
كَمَثَلِ آدَمَ
خَلَقَهُ
مِنْ تُرَابٍ
ثُمَّ قَالَ
لَهُ كُنْ
فَيَكُونُ
Verily, the likeness of ‘Îsâ
before Allâh is the likeness of Adam. He created him from dust, then (He) said
to him: "Be!" - and he was.
Nevertheless these people have interpreted the Ayaat
(verses) of the Glorious Qur’aan wrongly by disjointing the phases to create
mischievous impressions about the birth of Isa Ibn Maryam {AS}. If we read all
the Ayaat on the subject together, we will have no doubt whatsoever on the
meaning that Isa {AS} was born without a father unless the words of the Arabic
language are given assumed meanings, which of always done by the Qadyanis,
Orientalists and Christian missionaries.
Often the Ayaah 3:55 is used with extreme distortion by
the Christian missionaries and pseudo-Islaamic cults, therefore, let us examine
the Ayaah 3:55:
Glorious
Qur’aan 3:55!
إِذْ
قَالَ
اللَّهُ يَا
عِيسَى
إِنِّي
مُتَوَفِّيكَ وَرَافِعُكَ
إِلَيَّ وَمُطَهِّرُكَ
مِنَ
الَّذِينَ
كَفَرُوا
وَجَاعِلُ
الَّذِينَ
اتَّبَعُوكَ
فَوْقَ الَّذِينَ
كَفَرُوا
إِلَى يَوْمِ
الْقِيَامَةِ
ثُمَّ
إِلَيَّ
مَرْجِعُكُمْ
فَأَحْكُمُ
بَيْنَكُمْ
فِيمَا كُنْتُمْ
فِيهِ
تَخْتَلِفُونَ
And (remember) when Allâh said: "O ‘Îsâ! I will take you
and raise you to Myself and clear you (of the forged statement that ‘Îsâ is Allâh’s
son) of those who disbelieve, and I will make those who follow you
(Monotheists, who worship none but Allâh) superior to those who disbelieve (in
the Oneness of Allâh, or disbelieve in some of His Messengers, e.g. Muhammad صلى الله
عليه وسلم, ‘Îsâ, Műsâ, etc., or in His Holy Books, e.g. the Taurât
(Torah), the Injeel (Gospel), the Qur’ân) till the Day of Resurrection {1} . Then you will return
to Me and I will judge between you in the matters in which you used to
dispute."
Let us discus the Ayaah 3:55
by retaining the order of narration found in the Glorious Qur’aan.
The first
promise in the Ayaah 3:55 is "O ‘Îsâ! I will take you (I will complete your
appointed time)” إِنِّي
مُتَوَفِّيكَ.
This means that your death will not come by the hands of your enemies i.e.
Jews; but you will die your natural death at its appointed time. Allaah (SWT)
let Prophet Isa (AS) know that the first promise will be fulfilled by وَرَافِعُكَ
إِلَيَّ “and raise you to Myself” it will be done,
Allaah then said, “وَمُطَهِّرُكَ
مِنَ
الَّذِينَ
كَفَرُوا {in such a way that the disbelievers would
not even be able to touch you} And then, Allaah (SWT) said, “I will grant predominance to your followers over the
rejecters until the day of resurrection.” {Means,
even the misguided Christians and the rightly guided Muslims will have an upper
hand over the Jews until the Day of Judgment, and the Jews will not have an
absolute ruling authority till then.” Final Judgment will be delivered on the Day of Resurrection when
the difference between Truth and Falsehood will be settled}.
We know that
the first, second and third promises have been fulfilled, which are:
1
Allaah did not
let Prophet Isa die by the hands of his enemies i.e. Jews, we also read
confirmation of this in Ayaah 4:157.
2
Allaah
raised Isa Ibn Maryam {AS} up in the heaven.
3
Jews have never
been able for 2000 years {since alleged killing of Isa Ibn Maryam (AS) until
today} to rule on the earth except being fugitives and/or refugees, which is
also mentioned in the Chapter 28 of the Deuteronomy (Bible). For those who may find it difficult to reconcile the two
things i.e. the Glorious Qur’aan and even Bible (especially Deuteronomy chapter
28) seems to indicate that the Jews will never have a sovereign
state, while they have actually usurped
Readers may find it interesting to know that these
Ayaat were enough for Prophet Muhammad صلى الله
عليه وسلم to refute the Jews and Christians of
his time.
The exegesis
is based on the reading تَوَفّى:
تُجْزَى
جزاءً كاملا {tuwaffa} to mean complete the appointed time. It is then interpreted as death but that
is not the true meaning of تَوَفّى {tuwaffa}. The root is وَفَّى:
أَدَّى ما
عليه كاملا {wafa} and its correct meaning is to take in full. Since man completes his appointed time at his
death, when Allaah takes back his soul the moment of death fully, thus, this
word is used in this context figuratively in the sense of death.
However, if
the real meaning can only be applied and no other meaning can be taken, even if
the subject in the sentence is Allaah and the object man with soul; then only
the real meaning to take in full is applied. For example,
Surah Az-Zumar 42
اللَّهُ
يَتَوَفَّى
الْأَنْفُسَ
حِينَ
مَوْتِهَا
وَالَّتِي لَمْ
تَمُتْ فِي
مَنَامِهَا
فَيُمْسِكُ
الَّتِي
قَضَى
عَلَيْهَا
الْمَوْتَ
وَيُرْسِلُ
الْأُخْرَى
إِلَى أَجَلٍ
مُسَمًّى
إِنَّ فِي
ذَلِكَ
لَآيَاتٍ لِقَوْمٍ
يَتَفَكَّرُونَ
It
is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps
those (souls) for which He has ordained death and sends the rest for a term
appointed. Verily, in this are signs for a people who think deeply.
In the above Ayaah the
word tuwaffa is used for those too that
die not. On the one hand, it is said clearly that those are alive that do not die and on the other hand it is asserted that Allaah takes in
full تَوَفّى in their sleeping state. Allaah is
the subject of the sentence and man is the object but in no case does تَوَفّى {Tuwaffa} mean death. Otherwise
the phrase وَالَّتِي
لَمْ تَمُتْ {those that die not} will be meaningless (Allaah forbid).
Let us
examine another Ayaah (Verse),
وَهُوَ
الَّذِي يَتَوَفَّاكُمْ
بِاللَّيْلِ
وَيَعْلَمُ
مَا جَرَحْتُمْ
بِالنَّهَار
It is He Who takes your
souls by night (when you are asleep), and has knowledge of all that you have
done by day,
Here too the word tuwaffa cannot mean death
although again the sentence has Allaah as its subject and the man
as its object.
Let us
see another example,
Surah
Al-An'am 61
حَتَّى
إِذَا جَاءَ
أَحَدَكُمُ
الْمَوْتُ تَوَفَّتْهُ
رُسُلُنَا
…
…until
when death approaches one of you, Our Messengers (angel of death and his
assistants) take him in full.
In the above Ayaah the topic is death yet the word tuwaffa
does not mean death, otherwise there would have been unnecessary repetition,
which is hardly used, in ordinary speech let alone eloquent speech of Glorious
Qur’aan.
Readers
can now see that how hollow is the claims made by Murtadd Akbarally
Meherally and his sidekick Qadyani Kashif Ahmed Shehzada. The use
of both words together and the difference in the sense they convey shows
clearly that they are not synonyms. There is a distinct difference in their real meaning, take
this Ayaah,
Surah An-Nisaa 15
…confine them (i.e. women) to houses until death comes to them …
The word مَوْت {mawt} is the subject of the verb تَوَفّى {tuwaffa}. It is common to the grammar of every
language that the subject and predicate are not the same. The subject is the doer (doing word) and the verb or predicate
is what is done, it is not the
subject. Thus,
tuwaffa does not at all mean death.
Readers must
know that apart from the above examples, Allaah is the subject of تَوَفّى {tuwaffa}
and its object is soul of man, تَوَفّى {tuwaffa}
still cannot mean death under any circumstances, as we see in the following
examples,
Surah Al-Baqarah 281
وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
And be
afraid of the Day when you shall be brought back to Allâh. Then
every person shall be paid what he earned,
and they shall not be
dealt with unjustly.
(Remember)
the Day when every person will come up pleading for himself, and every one will be paid in full for what he did
(good or evil, belief or disbelief in the life of this world) and they will not
be dealt with unjustly.
In the entire
Glorious Qur’aan only Allaah is used as the subject of مَوْت {mawt}
[death] and no other noun is used. But تَوَفّى {tuwaffa}
has frequently been for
angels as its subject, e.g.
Surah An-Nisaa 97
إِنَّ
الَّذِينَ
تَوَفَّاهُمُ
الْمَلَائِكَةُ
ظَالِمِي
أَنْفُسِهِمْ
قَالُوا
فِيمَ كُنْتُمْ
قَالُوا
كُنَّا
مُسْتَضْعَفِينَ
فِي
الْأَرْضِ
قَالُوا
أَلَمْ
تَكُنْ
أَرْضُ اللَّهِ
وَاسِعَةً
فَتُهَاجِرُوا
فِيهَا فَأُولَئِكَ
مَأْوَاهُمْ
جَهَنَّمُ وَسَاءَتْ
مَصِيرًا
Verily!
As for those whom the angels take (in
death) while they are wronging themselves (as they stayed among the
disbelievers even though emigration was obligatory for them), they (angels) say
(to them): "In what (condition) were you?" They reply: "We were
weak and oppressed on the earth." They (angels) say: "Was not the
earth of Allâh spacious enough for you to emigrate therein?" Such men will
find their abode in Hell - What an evil destination!
وَهُوَ
الْقَاهِرُ
فَوْقَ
عِبَادِهِ
وَيُرْسِلُ
عَلَيْكُمْ
حَفَظَةً
حَتَّى إِذَا
جَاءَ
أَحَدَكُمُ
الْمَوْتُ تَوَفَّتْهُ
رُسُلُنَا وَهُمْ
لَا
يُفَرِّطُونَ
He
is the Irresistible, (Supreme) over His slaves, and He sends guardians (angels guarding
and writing all of one’s good and bad deeds) over you, until when death
approaches one of you, Our Messengers (angel of
death and his assistants) take his soul, and they never neglect
their duty.
Also
Say:
"The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord."
And
وَلَوْ
تَرَى إِذْ
يَتَوَفَّى
الَّذِينَ كَفَرُوا
الْمَلَائِكَةُ
يَضْرِبُونَ
وُجُوهَهُمْ
وَأَدْبَارَهُمْ
وَذُوقُوا
عَذَابَ
الْحَرِيقِ
And if you could see when the angels take away the souls of
those who disbelieve (at death); they
smite their faces and their backs, (saying): "Taste the punishment of the
blazing Fire."
Despite the fact that word تَوَفّى {tuwaffa} is used in all the above Ayaat
figuratively for death, yet has the angels or the angel of death
as its subject so the word مَوْت {mawt} is not used; because death is only given
by Allaah (SWT). Taking the soul at the appointed time is an act of angels
when Allaah (SWT) completes anyone’s appointed time and commands that death be given to him. That is why to depict what is
happening, the word مَوْت {mawt} is never used but تَوَفّى {tuwaffa}
is used.
Another difference between مَوْت {mawt}
and تَوَفّى {tuwaffa}
is that Glorious Qur’aan has used مَوْت {mawt}
in relation to hayah {life}, but has never used for once تَوَفّى {tuwaffa}
against hayah.
See the following examples,
وَاتَّخَذُوا
مِنْ دُونِهِ
آلِهَةً لَا
يَخْلُقُونَ
شَيْئًا
وَهُمْ
يُخْلَقُونَ
وَلَا يَمْلِكُونَ
لِأَنْفُسِهِمْ
ضَرًّا وَلَا
نَفْعًا وَلَا
يَمْلِكُونَ
مَوْتًا
وَلَا
حَيَاةً
وَلَا
نُشُورًا
Yet
they have taken besides Him other alîhâh (gods) who created
nothing but are themselves created, and possess neither harm nor benefit for
themselves, and possess no power (of causing)
death, nor (of giving) life, nor of raising the dead.
Who has created death and life that He may test you which of you is best in deed. And He is the
All-Mighty, the Oft-Forgiving;
Also see: 2:260; 30:19; 2:164; 16:65; 45:5; 3:49 & 42:9
What is often deliberately left out and/or concealed by the anti-Islaam
elements is the Ayaah 3:54,
And
they (disbelievers) plotted to kill ‘Îsâ عليه
السلام), and Allâh plotted too. And Allâh is the Best of those who
plot.
The
word مَكَر {makara} is used in the Arabic
language and/or Qur’aanic vocabulary for a secret plan (and to cheat).
According to the grammatical and/or language rules, if anyone devises a
counter-plan against another ‘s conspiracy that is also called مَكَر {makara}. The same word is
even used when it is with good intention. We read rest of it in Ayaah 5:110,
Surah
Al-Maidah 110
إِذْ
قَالَ
اللَّهُ يَا
عِيسَى ابْنَ
مَرْيَمَ
اذْكُرْ
نِعْمَتِي
عَلَيْكَ
وَعَلَى وَالِدَتِكَ
إِذْ
أَيَّدْتُكَ
بِرُوحِ
الْقُدُسِ
تُكَلِّمُ
النَّاسَ فِي
الْمَهْدِ
وَكَهْلًا
وَإِذْ
عَلَّمْتُكَ
الْكِتَابَ
وَالْحِكْمَةَ
وَالتَّوْرَاةَ
وَالْإِنْجِيلَ
وَإِذْ
تَخْلُقُ
مِنَ
الطِّينِ
كَهَيْئَةِ
الطَّيْرِ
بِإِذْنِي
فَتَنْفُخُ
فِيهَا فَتَكُونُ
طَيْرًا
بِإِذْنِي
وَتُبْرِئُ
الْأَكْمَهَ
وَالْأَبْرَصَ
بِإِذْنِي
وَإِذْ
تُخْرِجُ
الْمَوْتَى
بِإِذْنِي وَإِذْ
كَفَفْتُ
بَنِي
إِسْرَائِيلَ
عَنْكَ إِذْ
جِئْتَهُمْ
بِالْبَيِّنَاتِ
فَقَالَ
الَّذِينَ
كَفَرُوا
مِنْهُمْ
إِنْ هَذَا إِلَّا
سِحْرٌ
مُبِينٌ
(Remember)
when Allâh will say (on the Day of Resurrection). "O ‘Îsâ, son of Maryam!
Remember My Favour to you and to your mother when I supported you with Rűh-ul-Qudus (Jibrîl (Gabriel)) so that you spoke to the
people in the cradle and in maturity; and when I taught you writing, Al-Hikmah (the power of understanding), the Taurât (Torah)
and the Injeel (Gospel); and when you made out of the clay a figure like that
of a bird, by My Permission, and you breathed
into it, and it became a bird by My Permission, and you healed those born blind,
and the lepers by My Permission, and when you brought forth the dead by My
Permission; and when I restrained the Children of
Israel from you (when they resolved to kill you) as you came unto them
with clear proofs, and the disbelievers among them said: ‘This is nothing but
evident magic.’"
Thus,
in the Ayaah 3:55 وَرَافِعُكَ
إِلَيَّ “and
raise you to Myself” and "O ‘Îsâ! I will take you (I will complete your
appointed time)” إِنِّي
مُتَوَفِّيكَ. This means that
your death will not come by the hands of your enemies i.e. Jews; will mean
that Isa Ibn Maryam (AS) is safe in all manners from the disbelievers. Allaah
then said, “وَمُطَهِّرُكَ
مِنَ
الَّذِينَ
كَفَرُوا
{in such a way that the disbelievers would not even be able to touch
you}.
Enemies of Islaam can only hope to distort the truth of Islaam,
but they should take a heed to the fact,
Falsehood
cannot come to it from before it or behind it: (it is) sent down by the
All-Wise, Worthy of all praise (Allâh عز
وجل)
Isa Ibn Maryam {AS} is alive:
Surah An-Nisaa 159
And
there is none of the people of the Scripture (Jews and Christians) but must
believe in him (‘Îsâ, son of Maryam, as only a Messenger of Allâh and a human
being) before his (‘Îsâ عليه
السلام) or a Jew’s or a Christian’s) death{1}
(at the time of the
appearance of the angel of death). And on the Day of Resurrection, he (‘Îsâ)
will be a witness against them.
{1} (V.4: 159) - "Before his death," has two
interpretations: before ‘Îsâ’s death after his descent from the heavens, or a
Jew’s or a Christian’s death, at the time of the appearance of the Angel of
Death when he will realize that ‘Îsâ was only a Messenger of Allâh, and had no
share in Divinity.
Before this, Ayaah 4:157 explicitly says that they killed him not,
nor they crucified him. Readers must observe that the word تَوَفّى {tuwaffa}
is used in Surah Al-Imraan
and Surah Al-Ma’idah meaning take in full, Surah An-Nisa 4:159 has the word مَوْت {mawt}[death]
وَإِنْ
مِنْ أَهْلِ
الْكِتَابِ
إِلَّا لَيُؤْمِنَنَّ
بِهِ قَبْلَ
مَوْتِهِ
Why is that so?
This is because the word تَوَفّى {tuwaffa}
alone was exactly suitable there as I have explained above, but in Surah
An-Nisa, it is the death that is being discussed, so the word مَوْت {mawt}[death]
is appropriate. Isa Ibn Maryam {AS} will also taste death like all
other human beings. If that had not been the case, the word تَوَفّى {tuwaffa}
would have been used in Surah An-Nisa and the word مَوْت {mawt}[death]
in Surah Al-Imraan and Surah Al-Ma’idah. But it is the seekers of the truth and rightly guided Muslims
who can distinguish these differences and expose the forgeries of Kuffar and
enemies of Islaam.
The word تَوَفّى {tuwaffa}
used in 3:55 & مَا
دُمْتُ
فِيهِمْ in Glorious Qur’aan 5:117!
Surah Al-Maidah 117
مَا
قُلْتُ
لَهُمْ
إِلَّا مَا
أَمَرْتَنِي بِهِ
أَنِ
اعْبُدُوا
اللَّهَ
رَبِّي وَرَبَّكُمْ
وَكُنْتُ
عَلَيْهِمْ
شَهِيدًا مَا
دُمْتُ فِيهِمْ فَلَمَّا
تَوَفَّيْتَنِي
كُنْتَ
أَنْتَ
الرَّقِيبَ
عَلَيْهِمْ
وَأَنْتَ
عَلَى كُلِّ
شَيْءٍ
شَهِيدٌ
"Never did I say to
them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my
Lord and your Lord.’ And I was a witness over them while
I dwelt amongst them, but when You took me
up, You were the Watcher over them; and You are a Witness to all things.
(This is a great admonition and warning to the Christians of the whole world).
I
have discussed the word تَوَفّى {tuwaffa} above in great detail, but it is important
to mention the use of phrase مَا
دُمْتُ
فِيهِمْ {as long as I was with
then or while I dwelt among them}, if
Glorious Qur’aan had to convey that Isa Ibn Maryam {AS} had died, than Qur’aan
would have used the word مَوْت {mawt}[death] in relation to حَيًّا hayah [life], like it is used in Glorious
Qur’aan 19:33 for Isa Ibn Maryam {AS}
Surah
Maryam 33
"And
Salâm (peace) be upon me the day I was born, and the day I die,
and the day I shall be raised alive!"
We see that
Glorious Qur’aan has used مَا
دُمْتُ
فِيهِمْ {as long as I was with then or while I dwelt among them} instead of حَيَاةَ and مُتَوَفِّيكَ instead of مَوْت {mawt}.
Therefore, Glorious Qur’aan conveys in these two words all the stages Isa Ibn
Maryam went through i.e. his life, raising up to heavens, descend back to
earth and then death. Readers
must notice that Glorious
Qur’aan has not used the phrase Ma hayyat مَا
حُيِّيتُ {as long as I lived}, thus by using مَا
دُمْتُ
فِيهِمْ Glorious Qur’aan did put in brief sentence
all phases of the life of Isa Ibn Maryam {AS}. By using the فَلَمَّا
تَوَفَّيْتَنِي (in 5:117){means, but when You recalled me or took me up} Glorious Qur’aan has cited two experiences of raising up to the
heavens and death after descent on earth. The word مَوْت {mawt}[death] would have conveyed
only once sense whereas the word تَوَفّى {tuwaffa}
conveys both facts together.
Conclusion!
Saturday, October 16, 2004