NATURAL DEATH OF JESUS^AS, SON OF MARY :

Author Unknown

The popular belief regarding Hazrat Eisa (peace be on him) is that as soon as the Jews resolved to lay hold on him, God raised Hazrat Eisa^AS to Heaven, and in place of him, caught hold of one of his enemies and, making him in the same appearance as Hazrat Eisa^AS, had this enemy of Jesus^AS was put on the Cross instead of Jesus^AS himself. It is  further believed that he is still in Heaven since his ascent, without undergoing any change, and this very Hazrat Eisa^AS will descend for the reformation of the Muslims, and to make Islam dominate over all other religions.

This concept is entirely against the Holy Quran, the Traditions of the Holy Prophet (peace and blessings of God be on him) and the consensus of the early scholars of Islam:

THE HOLY QURAN

In the last section of the Fifth Sura of the Quran (Sura Al-Ma'idah), on questioning from Allah, whether he taught Trinity to his people, Hazrat Jesus^AS' denial is mentioned in clear words. It is further stated by him that he is not even aware of their associating him with God. Then continuing his exoneration from the blame, he says:

"I said nothing to them except that which Thou didst command me-- `Worship Allah, my Lord and your Lord' and I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them, and Thou art Witness over all things." (5:118)

The corruption of the Christians has been categorically stated in the Holy Quran:

"Indeed they are disbelievers who say, `Surely Allah is none but the Messiah, son of Mary'." (5:73) "They are surely disbelievers who say', `Allah is the third of three; `there is no God but the One God." (5:74)

As God in the name of Hazrat Jesus^AS declares that Christians became corrupt after the death of Hazrat Jesus^AS, how can we think that Hazrat Jesus^AS is not dead but alive in heaven?

Imam Bukhari in his book, Sahih Bukhari--the most authentic book after the Book of God, has quoted the saying of Hazrat Ibn Abbas^ra under the commentary of Verse 5:118: "Qaala Ibno Abbasin Mutawaffeeka Mumeetoka", i.e., Hazrat Ibn Abbas^ra said, the meaning of Tawafee is death.

Again, we also read in the Holy Quran:

"O Jesus! indeed I will cause thee to die and exalt thee to Myself, and will clear thee of (the charges of) those who disbelieve, and will place those who follow thee above those who deny thee, until the Day of Resurrection." (3:56)

Hadhrat Jesus^AS was exalted (or raised) to God after his death like all other righteous servants of God. The words `exalt thee' or `raise thee' come after the words `cause to die'. We have no right to change the order of the Holy Quran.  

Another verse of the Holy Quran runs thus:

"And Muhammad is only a Messenger. Verily, (all) Messengers have passed away before him. If then he die or be slain, will you turn your back on your heels?" (3:145)

In this verse of the Holy Quran the passing away of all the Messengers who came before the Prophet^SAW has been pronounced. As a matter of fact this verse (3:145) has been revealed specifically to declare the death of Hadhrat Jesus^AS, as the passing away of other Messengers had already been mentioned in 5:76 wherein Allah says:

"The Messiah, son of Mary, was only a Messenger; surely Messengers like unto him had indeed passed away before him. And his mother was a truthful woman. They both used to eat food."

It is an admitted fact that the ceasing of Mary's eating was due to her death, hence, on the same analogy, the ceasing of Hadhrat Jesus'^AS eating too was due to his death, as both have been mentioned equally.

Regarding the above quoted verse (3:145), it should be noted that when the  Prophet^SAW died, the companions went into a shock with grief. Hadhrat Umar^ra, of all persons, was so afflicted by grief that he unsheathed his sword and declared that whosoever said the Prophet^SAW was dead would lose his head. He began to say that the Prophet^SAW had disappeared temporarily from their midst, even as Hadhrat Moses^AS had disappeared on a call from God. Hadhrat Moses^AS returned to his people after forty days, so would the Holy Prophet^SAW. None of the companions dared to resist and deny what he said. Imam Bukhari reports:

"Abdullah Bin Abbas narrated that Abu Bakr came out while Umar was conversing with the people. He said to Umar to sit but he refused to comply with. So, the people turned towards him (Abu Bakr) and left Umar. Then Abu Bakr said: Whoever amongst you worshipped Muhammad, let him know that Muhammad is dead, and whoever amongst you worshipped Allah, let him know that Allah is Living, there is no death for Him. Allah has said, `And Muhammad is only a Messenger. Verily, all Messengers have passed away before him...' The narrator says, by God, the people did not know that God had sent down this verse until Abu Bakr has recited it. So, the people in their entirety learnt it from him; then, whosoever amongst the people heard it recited it. Then Saeed Bin Musayyeb has told me, that Umar swearing by God said, did not know of this verse till he heard it from Abu Bakr, and consequently his legs could not support him, he staggered and fell down in an outburst of grief." (Bukhari Kitabun Nabiyye Ila Kisra Wa Qaisara, Musnad Imam Abu Hanifa, p. 188, Hamamul Islamiyya, p. 54, Bukhari, Vol. 2, Manaqib Abu Bakr)

Now, if the companions present on this occasion thought that Hadhrat Jesus^AS had been alive in Heaven for 600 years, they would have stood up and pointed out to Hadhrat Abu Bakr^ra, that it was wrong to say that all the earlier prophets had died. If Hadhrat Jesus^AS could remain alive, why not the Holy Prophet^SAW? All the companions who heard this verse (3:145) and heard Hadhrat Abu Bakr^ra's argument based upon the verse, not only remained silent but accepted the fact the Prophet (SAW) had passed away and no other Messenger was alive. This proves beyond doubt that the companions agreed with Hadhrat Abu Bakr's^AS interpretation of the verse that all prophets before the Prophet^SAW had died.

Another verse of the Holy Quran which proves the death of Hadhrat Jesus^AS is:

"We granted not abiding life to any human being before thee. If then thou shouldst die, shall they have abiding life?" (21:35)

God loves the Prophet Muhammad (peace and blessings of God be on him) more than He loves anyone else. He was the purpose for all creation as in a Hadith, Allah is quoted to have said: "Had I not created thee I would have created neither heaven nor earth."

Hence, if any man deserved to remain alive and ascend to heaven, it was our Prophet^SAW. If he has died in the usual way, other prophets have died in the same way. Knowing this, how can we think the Prophet^SAW should die in the normal way and be buried here in this earth, and Hadhrat Jesus^AS should go to Heaven and remain alive for these two thousand years? The Prophet (saw) had to go through all kinds of pain and suffering, torture and threats of death by the hands of his enemies, and yet was not lifted up in the Heaven for his protection, but when the life of Jesus was threathen by his enemies, Allah just picked him up phyically and took him to heavens and has kept him alive over 2000 years!  

Hadhrat Jesus^AS is also among those to whom they call beside Allah (5:73), hence, he is dead.

THE TRADITIONS

1. The Prophet^SAW said:

"If Moses and Jesus had been alive, they would have had to believe in me and follow me." (Zurqani, Vol. VI, p. 54, Tibrani Kabeer, Alyawaqeet Wal Jawahir, Vol. II, p. 23)

2. During his last illness, the Prophet^SAW said to his daughter Hadhrat Fatima^ra:

"Once in every year, Gabriel recited the Quran to me. This year he recited twice. He also told me that every succeeding prophet has lived to half the age of his predecessor. He told me that Jesus, son of Mary, lived to 120 years. Therefore, I think, I may live to about 60 years." (Mawahib-ud-Duniya by Qastalani, Vol. I, p. 42, Kanzul Ummal Vol. 6, p. 160)

REFUTATION OF ARGUMENTS GIVEN IN SUPPORT OF JESUS' PHYSICAL ASCENSION TO HEAVEN

ARGUMENT: Allah says in the Holy Quran: "...But they killed him (Jesus) not, nor crucified him, but so it was made to appear to them and those who differ therein are full of doubt, with no (certain) knowledge but only conjecture to follow, for a surely they killed him not; Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise." (4:158-159)

REFUTATION: This verse does not testifies to the phyical ascention of Jesus to God! It would be absurd to think that one who is neither murdered, nor dies on the Cross has to necessarily ascend bodily to heaven. The words Maa Salabooho deny his having died on the cross , but do not deny the fact of Hadhrat Jesus'^AS being nailed to the cross. In crucifixion one was nailed to a framework made in the form of a cross and then, being kept without food and drink, was made to die of pain, hunger, fatigue, bleeding and exposure.

ARGUMENT: The words Wa Laakin Shubbiha Lahum in verse 4:158 means that the likeness of Hadhrat Jesus^AS was cast upon another person--(Judas or somebody else) who was then crucified in place of Hazrat Jesus^as.

REFUTATION: The curious part of it is that there is not only one story that speaks of the casting of the likeness of Hadhrat Jesus^AS, there are several stories. But intelligent commentators like Abu Hayyaan have discarded all such stories. The word Shubbiha means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified". Clearly it was Hadhrat Jesus^AS whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. The context cannot be twisted as to make room for somebody else of whom no mention at all is made in the verse. To what then was Hadhrat Jesus^AS made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Hadhrat Jesus^AS who was made to resemble "one crucified". This interpretation is not only in perfect harmony with the context but is also clearly borne out by all relevant facts of history.

The second meaning of the _expression Shubbiha Lahum is, that "the matter became confused to them." This interpretation is also clearly borne out by history, for, although the Jews asserted that they had put Hadhrat Jesus^AS to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Hadhrat Jesus^AS had actually died on the Cross is supported by the Bible and by all authentic historical facts.

ARGUMENT: The words in verse 4:159 Bal Rafa'ahollaho Ilaihi --"Nay Allah raised him up unto Himself" clearly shows that Allah lifted Hadhrat Jesus'^AS body to heaven.

REFUTATION: As a matter of fact the referred Arabic words simply mean that Allah exalted him (Hadhrat Jesus^AS) to Himself. Here the exaltation is the exaltation of the soul of which the Jews were trying to deprive him by putting to death through crucifixion, but Allah frustrated them in their evil designs.

In the Holy Quran, the Traditions of the Holy Prophet^SAW, the Commentaries and in the Arabic idioms, whenever the word Rafa'a is used by Allah for a human being, it always connotes exaltation of ranks and spiritual nearness, because no fixed abode can be, or has ever been, assigned to God. Allah the Exalted in not fixed in any one point in space!

The Holy Quran declares: "And He is Allah, both in the heavens and in the earth." (6:4) "So withersoever you turn, there will be the face of Allah." (2:116) "And We are nearer to him than even his jugular vein." (50:17) Hence, Rafa'a Ilallah does not necessitate one's physical ascension to heaven, rather this Rafa'a--exaltation is achieved on this very earth.

As a matter of fact that word Rafa'a has never been used in the entire Holy Quran nor in the Traditions of the Holy Prophet^SAW as a connotation of physical ascension to heaven as is clear from the following references:

1. Wa Lau Shi'naa La Rafa'anaaho Bihaa Wa Laakinnahoo Akhlada Ilal Ardhi--"And if We had pleased, We would have exalted him thereby; but he inclined to the earth." (7:177) Here the commentators are unanimous in their interpretation of the exaltation of the ranks of the referred person. It is never meant to indicate the intention of physically raising up the referred person to heaven.
2. Wa Rafa'anaaho Makaanan Aliyyaa--"And We exalted him (Hadhrat Idris^AS) to lofty station." (19:58) Likewise see: 24:37; 80:14-15; 56:35; 58:12.
3. Idha Tawaza Al-Abdo Rafa'ahollaho Ilas Samaa Is-Saabiati--"When a person shows humility, Allah lifts him up to the seventh heaven." (Kanzul Ummaal Vol. 2, page 53) This Hadith clearly shows that even if the word Samaa (sky) had been used here instead of Allah, the verse could not have meant anything else but spiritual honor and exaltation. It is hard to believe that every act of humility literally lifts a person up to heaven in both body and spirit? Why then draw such inference in the case of Jesus^AS? Why should he be sent up to heaven alive? Was not this earth sufficient for him as the Quran declared: Alam Najalil Arza Kifaatan Ahya'an Wa Amwaatan--"Have We not made the earth sufficient for the living and the dead?" (77:26-27)
4. All the Muslims are aware of the fact that there occurs the word Warfa'anee (and exalt me) in the prayer which the Prophet^SAW used to pray between two Sajdas (prostrations). (Kitab Ibn Maja) All the Muslims supplicate this prayer between two Sajdas in their Salat, but does any one ever think that he is supplicating for his physical ascension to heaven? Or, is there any doubt regarding the Holy Prophet^SAW's Rafa'a (exaltation of ranks) despite his sojourn on this very earth?

ARGUMENT: Allah says in the Holy Quran: "And there is none of the people of the Book must believe in him before his death and on the Day of Judgement he will be a witness against them." (4:160) As Jews and Christians have not all believed in Hadhrat Jesus^AS, therefore, he must be alive with his physical body in heaven, and after descending from heaven in the last days he shall turn them into believers.

REFUTATION: Although the words of verse 4:160 do not show that Hadhrat Jesus^AS is now sitting in the sky in his physical body, yet the fantastic conclusion is drawn. But it is forgotten that if Hadhrat Jesus^AS be supposed to be alive, even then all Jews and Christians cannot believe in Hadhrat Jesus^AS; because many generations of them are dead. How can they then believe? So it is clear that if they have all to believe in Hadhrat Jesus^AS, it must be supposed that along with him the Jews and Christians are also alive, which is obviously absurd. 

 The Holy Quran very clearly states about the Jews:

1. "Nay, but Allah has sealed them because of their disbelief, so they believe no but little." (4:156)
2. "So, We have caused enmity and hatred among them till the Day of Resurrection." (5:15)
3. "When Allah said, O Jesus, I will cause thee to die...and will place those who follow thee above those who disbelieve, until the Day of Resurrection." (3:56)

These verses clearly show that all Jews shall not believe in Hadhrat Jesus^AS. The correct translation of the verse 4:160 without twisting words so as to yield far-fetched meanings is: "And there is none among the People of the Book but will believe in it (the crucifixion of Jesus) before his death; and on the Day of Resurrection, he (Jesus) shall be a witness among them." What the Quranic verse lays down is that every Jew and Christian must according to their creeds, continue to believe in the death of Hadhrat Jesus^AS on the Cross. The Jew because he wants to show that according to Deuteronomy 21:23 the curse of God fell upon Hadhrat Jesus^AS, and the Christian because he wants to affirm the doctrine of Atonement as mentioned in Galatians 3:13. So both these peoples go on sticking to their false belief in Jesus'^AS death on the Cross for their own reasons. 

Source: www.Alislam.org