Isa, peace be upon him

Is Isa, peace be upon him Alive or Dead, and where is He now?

Is 'Isa, the son of Mary alive or dead? What is the evidence from the Book (of Allah) and the Sunnah? If he is alive or dead, then where is he now? What is the evidence from the Book (of Allah) and the Sunnah?

'Isa, the son of Mary is alive, and did not die until now. The Jews did not kill him, nor did they crucify him, but it was made to appear to them that it was so. In fact, Allah raised him up body and soul to the heaven and he is in the heaven until now. The evidence for this is in the Words of Allah, the Most High responding to the lies of the Jews:

Because of their breaking the covenant and their rejecting the Ayat (proofs, evidences, verses, lessons, signs, revelations etc.) of Allah, and their killing the Prophets unjustly

up to His Words:
And because of their saying (in boast): "We killed the Messiah, 'Isa, the son of Mary, the Messenger of Allah," - but they killed him not, nor crucified him, but it appeared that way to them (the resemblance of 'Isa was put over another man and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (i.e. 'Isa, the son of Mary): But Allah raised him ('Isa) up (with his body and soul) unto Himself (and he is in the heavens). And Allah is All-Powerful, Most Wise.

So Allah, the Most Glorified has rejected the claims of the Jews that they killed or crucified him and informs us that He raised him up to Himself; and this was truly a mercy and an honor for him; and it is a Sign from among His Signs, which He gives to those among His Messengers whom He wills. How many Signs of Allah were given to 'Isa, the son of Mary from first to last! It is necessarily understood from His Words:

But Allah raised him ('Isa) up unto Himself... that He, the Most Glorified, Most High raised him up by body and soul, in order to reject the Jews' claim to have crucified and killed him. This is because crucifixion and killing are necessarily of the body, and raising of just the soul would not be a rejection of their claim to have killed and crucified him, and hence would not be a reply to them. Also the name of 'Isa refers to his body and soul together, never to just one of them, unless there is some evidence to prove it - and there is none here. Also, the raising of him, by body and soul is a requisite part of the perfection of Allah's Power, Wisdom, Generosity and Help towards whomsoever He wills among His Messengers, in accordance with His Ordainment at the end of the Verse:
And Allah is All-Powerful, Most Wise.

'Isa will Descend at the End of Time

If 'Isa is alive, will he descend at the end of time and rule among the people and in doing so, follow the religion of Muhammad? And what is the evidence for this, and how should we reply to the claim that 'Isa will not return at the end of time and will not judge between mankind?

Yes, the Prophet of Allah, 'Isa, the son of Mary will descend at the end of time and he will rule among mankind with justice, according to the Law of our Prophet Muhammad; he will break the crosses and kill the pigs and he will abolish the Jizyah! and he will not accept any religion except Islam. All of the People of the Book, the Jews and Christians will believe in him before his death, when he descends at the end of time. Allah, the Most High says:

And there is none among the People of the Scripture (Jews and Christians) but will believe in him ('Isa, son of Mary, as only a Messenger of Allah and a human being) before his death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he ('Isa) will be a witness against them.

So Allah, the Most High informs us that all of the People of the Book, the Jews and Christians will believe in 'Isa, the son of Mary before his death- that is, the death of 'Isa - which will be after his descent at the end of time, ruling and spreading justice, calling the people to Islam, as will be made clear in the Hadiths which prove that he will descend.

This meaning is the obvious one, since the wording clearly shows the position of the Jews regarding 'Isa and what they did to him. Thus, it is clear that Allah rescued him and defeated the plot of his enemies; and therefore it is clear to whom the pronouns "he" and "his" refer in Allah's Words:
And there is none among the People of the Scripture (Jews and Christians) but will believe in him before his death.

- it is 'Isa, upon him be peace, according to the wording and the fact that both pronouns must be understood as referring to the same person; and it has been confirmed in many authentic Hadiths, from many different sources - reaching to the level of Mutawatir that Allah, the Most High raised 'Isa up to the heaven and that he will descend at the end of time and judge fairly (between the people) and he will kill Al-Masih Ad- Dajjal.

Shaikhul-Islam, Ibn Taimiyah said, after mentioning the Hadiths from many sources concerning the raising up of 'Isa and his descent at the end of time:

"These Hadiths are Mutawatir from the Messenger of Allah.

on the authority of Abu Hurairah, Ibn Mas'ud, 'Uthman bin Abi Al-'As, Abu Umamah, An-Nawas bin Sam'an, 'Abdullah bin 'Amr Ibn Al-'As and Huthaifah bin Usayd, may Allah be pleased with them - and in them is evidence of the description of his descent and its location... etc."

Among these Hadiths is that which Abu Hurairah, may Allah be pleased with him, reported that the Prophet said:
"By Him in Whose Hand is my soul, 'Isa, the son of Mary will soon descend among you, ruling with justice, and he will break the crosses and kill the pigs and cancel the Jizyah and wealth will be so abundant, that no one will accept it.

Abu Hurairah, may Allah be pleased with him, said: Recite, if you will:
And there is none among the People of the Scripture (Jews and Christians) but will believe in him ('Isa, son of Mary, as only a Messenger of Allah and a human being) before his death (at the time of the appearance of the angel of death).

In another narration from him, may Allah be pleased with him, (it is reported) that the Prophet said:

"What will you do if the son of Mary descends among you and your Imam is one of you?

It has also been authentically reported on the authority of Jabir bin 'Abdullah, may Allah be pleased with him, that he heard the Prophet saying:
A group of my people will continue to fight for truth victoriously until the Day of Resurrection.
He said:
Then 'Isa, the son of Mary, peace be upon him, will descend and their 'Amir will say: "Come, lead us in prayer." He will say: "No, some of you are in authority over others and this is a mercy from Allah for this community."

These Hadiths prove that he will descend at the end of time and that he will rule according to the Law of our Prophet, Muhammad, and that the 'Amir of this community (i.e. the Muslims) in prayers and other matters at the time of his descent will be from this community, of which fact, there is no shadow of doubt.

There is no contradiction between his descent and the fact that our Prophet, Muhammad is the Last of the Prophets, since 'Isa will not bring a new Law and the Judgement belongs to Allah, from first to last; He does as He wills and He judges as He wishes, and there is no appeal against His Judgement, for He is the All-Powerful, Most Wise.

Why was 'Isa specially chosen to be raised up?

Since Muhammad is the best of the Prophets, why was he not raised up to the heavens instead of 'Isa?
And if 'Isa's ascent was true, then why was he, alone among the Prophets, chosen to be raised up?

Everything is surrounded by Allah's Mercy and Knowledge, and he encompasses all things with His Strength and Power - Most Glorified and Most High be He His is the complete wisdom, will, and power. He chooses from among mankind whom He wills as Prophets and Messengers, bearers of glad tidings and warners, and He raised some of them in rank above others. He blessed all of them with special virtues as a grace and mercy from Him. He chose Ibrahim and Muhammad as His Friends - may peace and blessings of Allah be upon both of them. He gave each Prophet the signs and miracles that He wanted. He gave them what was suitable for each time and through which the evidence would be established against the people. This is His Wisdom and Justice and there is no appeal against His Judgement, for He is the All-Powerful, Most Wise, the Most Subtle and Courteous, Well-Acquainted with all things.

But not every one of these special virtues necessarily indicates superiority. Choosing 'Isa to be raised up to the heaven while he was alive was in accordance with Allah's Will and His Wisdom. It was not because he is superior to his brother Messengers, such as Ibrahim, Muhammad, Musa and Nuh may peace and blessings of Allah be upon all of them. They were all given special virtues and signs, which do not necessitate their superiority over him. In short, the complete authority in the matter belongs to Allah, He arranges it as He wills and He is not asked about what He does, due to His Perfect Knowledge and Wisdom. Also, this question is not in line with firm belief; indeed, it may lead the one who concentrates on such matters to confusion, and he may be overcome with doubts. The believer is obliged to accept all matters that the decision of which belong to Allah, and to be diligent in those matters which pertain to the worshippers, both in beliefs and deeds this is the way of the Prophets and the Messengers, the path of the noble caliphs, and the rightly-guided early generations of this community.

Why is He called Al-Masih?

Why is 'Isa, the son of Mary called Al-Masih?

'Isa the son of Mary is called Al-Masih because he did not touch any sick or disabled person except that they cured by Allah's Permission. Some of the Salaf also said that he was called Al-Masih due to his contact with the earth and his frequent travelling therein for the propagation of the religion. According to these two sayings, Al-Masih, meaning Maasih (one who touches). It was also said that he is Al-Masih because his feet were flat, with no hollow to the soles of his feet, and it was said that he was touched with blessings, or that he was purified from sins and was therefore blessed; in these cases, Al- Masih would mean Mamsuh (one who is touched), but the first is the most apparent, and Allah knows best.

In any case, there is no connection between this and belief or action, and the benefit by knowing it is minimal.

In addition to these questions, there are some texts which the Qadyanis use in order to prove the death of 'Isa and his burial; I request elucidation of these texts and how to reply to them.

The first Verse is:
The Messiah ('Isa) the son of Mary, was no more than a Messenger; many were the Messengers that passed away before him. His mother (Mary) was a Siddiqah (true believer). They both used to eat food.

The meaning of this Verse is a response to those who said:

Allah is the Messiah ('Isa), son of Mary.And those who said:
Allah is the third of the three (in a trinity). which explains that 'Isa, the Messiah is not a lord, nor is he a deity to be worshipped. Rather he is a Messenger, whom Allah has honored with the Message - his case is like that of (all) the Messengers who came before him: His life span is limited. But this Verse does not make plain when he will die. The previously-mentioned evidences from the Book (of Allah) and the Sunnah, explained that he was raised up alive and that he will descend as a just ruler, then he will die after his descent at the end of time and his rule of the people. Then Allah, the Most High mentions that 'Isa and his mother both used to eat food, by which He proves that they are not gods with Allah, due to their need for sustenance, while Allah is Unique, Self- Sufficient, Independent of all needs. All are in need of Him and He is in need of none. This is supported by what precedes, and follows His in Words; before it, He says:
Surely they have disbelieved who say: "Allah is the Messiah ('Isa), son of Mary."

And the Verse:
Surely, disbelievers are those who said: "Allah is the third of the three (in a trinity)."

And after this, He the Most High mentions the prohibition of being excessive in religious matters, the rejection of worshipping other than Allah, and He curses those who do or are silent about it and they do not condemn it. His Words in Surah Al-An'am also demonstrate this:
Say (O Muhammad): Shall I take as a Waliy (Lord, Protector, object of worship) any other than Allah, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.

The Second Verse is:
And We never sent before you (O Muhammad) any of the Messengers but verily they ate food and walked in the markets.
What is intended by this Verse is a reply to those who disbelieved in the Message of Muhammad due to their claim that the Messengers are only from among the angels, not from among mankind. So Allah responded to their claim, by explaining that the Sunnah of Allah, the Most Glorified is to send Messengers to mankind whom He chooses from among them, and that they eat food and walk in the markets, in which matters they are as the rest of mankind. The Verse does not refer only to Isa. Other Verses and Hadiths prove that he was raised up alive and that he will descend, after which he will rule, at the end of time, then he will die, as was previously mentioned.

The Third Verse:
And We did not create them (the Messengers) with bodies that ate not food, nor were they immortals.

There is no evidence in this Verse to prove the death of 'Isa when the Jews conspired together to crucify him and kill him; it only proves that the Prophets and Messengers - including 'Isa are not made of bodies which do not eat, on the contrary, they eat just as (other) people do. It also tells us that they do not live forever in this world and this is the belief of Ahlus-Sunnah and also that death comes to 'Isa, like other Messengers, except that the Book (of Allah) and the Sunnah both prove that in his case, it will not come to him until after his descent at the end of time when he will rule with justice, break the crosses and kill the pigs, as we said earlier.

The Fourth Verse:
And you will not find any change in the way of Allah.

This sentence is general except that it refers in particular to the signs and miracles which Allah bestowed on His Messengers, which were proofs for them against their peoples and confirmation of their Messengership. Such as dividing the sea for Musa into twelve dry paths, through the striking of his stick, and 'Isa's healing the blind and the lepers, and his giving life to the dead, by Allah's Permission. And other such (signs and miracles) which are numerous and well known. The raising up of 'Isa while he was alive and his remaining for centuries (in the heaven) and after that his descent, are all exceptions to this generality, like other supernatural occurrences which are from the Sunnah of Allah with His Messengers - and there is nothing strange in that.

The Fifth Verse:
He ('Isa) was not more than a slave. We granted Our favor to him and We made an example to the Children of Israel.

This Verse confirms the worship (by the Christians) of 'Isa and that Allah favored him with the Message and that he is not a lord or a god, but that he is a proof of Allah's Complete Power, and a high example of goodness to emulate and be guided by. And it (the Verse) resembles the first Verse in meaning. There is no evidence therein to suggest that it refers only to 'Isa; this understanding is taken from other texts, as shown earlier.

The Sixth Verse:
Say (O Muhammad): "Who then has the least power against Allah, if He were to destroy the Messiah, son of Mary, his mother and all those who are on the earth together?"

It is mentioned at the beginning of this Verse:
Surely, in disbelief are those who say that Allah is the Messiah, son of Mary.

And therefore His Words:
Say (O Muhammad): "Who then has the least power against Allah..."

a reply to their claim that 'Isa is Allah, by making clear that 'Isa and his mother are two powerless creatures, like the rest of Allah's creation. If Allah wished to destroy him and his mother and all of the creatures in the earth, He would do so. But He did not destroy them; rather He implemented His Sunnah through them by their destruction at specific times which His Wisdom necessitates. Part of His Wisdom is that 'Isa was not killed when the Jews conspired against him, nor after he was raised up. He was raised up alive and He has kept him alive until he descends and 'rules between the people by the Law of Muhammad, then He will bring death to him, as we said earlier.

The Seventh Verse:
And We made the son of Mary and his mother as a sign, and We gave them refuge on (Rabwah) high ground, a place of rest, security and flowing streams.

Mary's pregnancy with 'Isa was without father; in fact it conflicted with what normally happens to others (regarding conception), and it is one of the clear signs which prove the completeness of Allah's Power. Allah gave them refuge on high, fertile ground, affording rest and security, and He furnished them with clear springs which may be seen by the eye. This refers to Baitul-Maqdis in Palestine, which was a mercy and a blessing from Allah to them both. This was in Palestine, not in any of the cities of Pakistan; and it occurred more than five hundred years before the birth of our Prophet, Muhammad, not more than twelve centuries after the Hijrah of our Prophet, Muhammad. Whoever claims that the Rabwah is a place in Pakistan, or interpreted "the son of Mary" to refer to Ghulam Ahmad has falsely construed the Verse, attributed a lie to Allah, and departed from the historical facts.

The Eighth Verse:
And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself and clear you (of the forged statement that 'Isa is Allah's son) of those who disbelieve."

The contention of the Qadyanis that this Verse proves that 'Isa died is based upon their explanation that the Word Mutawaffi means Mumit; to bring death. This contradicts what has been authentically reported form the Salaf, which states that the Word refers to Allah's taking His Messenger, 'Isa from the earth and raising him to Himself alive. This was deliverance for him from those who disbelieved. Combining the texts of the Book (of Allah) and the authentic Sunnah proves that he will be raised up alive, that he will descend at the end of time, and that all of the People of the Book and others will believe in him when he descends.

As for what was reported on the authority of Ibn 'Abbas, may Allah be pleased with him, regarding the Tafsir of the word in the Verse, that it means to bring death, its chain of narration is not authentic, because it is broken, since it is one of the narrations of Ali bin Abi Talhah, on the authority of Ibn 'Abbas, may Allah be pleased with him, and 'Ali did not hear from him.

Neither is that which was narrated by Wahb bin Munabbih Al-Yamani correct, stating that the Word in the Verse means to bring death, because it is one of the narrations of Muhammad Ibn Ishaq, from "one who is not doubted," from Wahb. So there is 'An'anah present from Ibn Ishaq, and he is a Mudallis; the chain also contains one who is Majhul.13

Finally, this Tafsir does no more than suggest that the meaning of the word could be to bring death; in fact, it has been explained in two ways: (1) That Allah took him from the earth, both body and spirit, and raised him alive; and (2) that He made him to sleep, then raised him, and that He will bring death to him, after he ascends and then descends at the end of time. In this case, the letter Waw (meaning; and) in the verse would not indicate any sequence of events, but would be used to join both matters.

When there is a difference of opinion over the meaning of a Verse it is obligatory to choose the view that is in agreement with the clear meaning of other proofs in order to reach agreement between all of the evidences, and to avoid what is unclear in favor of what is clear. This is the way of those firmly grounded in knowledge, as opposed to those in whose hearts there is a deviation from the truth, who follow that which is unclear from the Revelation, desiring Fitnah and searching for its hidden meanings - may Allah protect us from their evil.

The Ninth Verse:
And I was a witness over them while I dwelt among them, but when You took me up, You were the Watcher over them.

That this Verse is a proof of the death of 'Isa before he was raised up to the heaven, or after he was raised up and before his descent at the end of time, is based on the Tafsir of the word Mutawaffi as meaning to bring death, as was previously mentioned in the discussion concerning the eighth Verse. We have already said that this Tafsir is not correct and it is in contradiction with the Tafsir of the Salaf which agrees with the texts of the Qur'an and Sunnah.

The Tenth Verse:
And He has enjoined upon me prayer and Zakat as long as I live.

These Words are related by Allah, the Most Glorified in the Qur'an from 'Isa in the cradle. It says therein that Allah, the Most Glorified, Most High ordained prayer and Zakat upon him as long as he lived, but there is no determination of the length of his life, nor any indication of when he would die; and the aforementioned Verses have shown that. Therefore, this Verse must be understood in a general sense and not made specific. The Verses cannot be said to contradict one another, nor should one concentrate (only) on what is unclear, for all of it is from Allah: One part of it explains another and one part confirms another.

The Eleventh Verse:
And Salam (peace) be upon me the day I was born and the day I die, and the day I shall be raised alive.

This is like the previous Verse; it contains confirmation of the peace and security which is his from Allah in all situations and conditions, but there is no specification of the length of his life, or when he will die. Therefore we are obliged to refer to the other texts which show that, as we have already made clear.

The Twelfth Verse:
Those whom they (Al-Mushrikun) invoke besides Allah have not created anything, but are themselves created. (They are) dead, lifeless.

This Verse was put forth as a response to those who worship other than Allah, such as the angels, 'Uzayr, 'Isa, Al-Lat, Al-'Uzza and Manat. It clarifies that they do not create anything, even a fly; rather they are (themselves) created by (Allah's) Command, and they are dead, lifeless.

However, other proofs show that 'Isa remains alive until his descent, when he will rule among the people by the Law of Muhammad, then he will die.

The Thirteenth Verse:
Say (O Muslims): "We believe in Allah and that which has been sent down to Ibrahim, Isma'il, Ishaq, Ya'qub and Al- Asbat (the twelve sons of Ya'qub) and that which has been given to Musa and 'Isa and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).

In this Verse, Allah commands us to believe in all of the Prophets and what was revealed to them from their Lord; and He makes it clear that He, the Most Glorified makes no distinction between them, regarding the obligation to believe in all of them and the Revelations given to them by Allah. This is a response to the Jews and Christians, who said: Be Jews or Christians, then you will be guided.

There is a concise reply to them in His Words to His Prophet, Muhammad;
Say (to them, O Muhammad): "Nay, (we follow) only the religion of Ibrahim, Hanifan (Islamic monotheism, i.e. to worship none but Allah Alone) and he was not of Al- Mushrikun (those who worshipped others along with Allah)."

The Verse does not mean that that there is no difference between them in life and death. The context of the Verse does not support this, rather it supports what we have said.

Also, this is something to which the Messengers did not call (the people), therefore, interpreting the Verse in this way is a corruption of its meaning, and even if we explain the meaning of Allah's Words:

We make no distinction between any of them.

in a general way, to include no distinction in life and death, the evidence of historical events and the texts (of the Qur'an and Sunnah) prove that there were differences between them in many details of their lives and deaths, their types, their times and places, the length and shortness of their lives and other such details. Therefore 'Isa's life being long and the place where he is living it (i.e. in the heaven) and his death after that, are just some of the differences between him and his brother Prophets, according to the evidence of the previously- mentioned texts.

The Fourteenth Verse:
That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

The meaning of this Verse is a declaration that every human being is rewarded according to his deeds and they are not passed on to another and no one else will be asked about them, as Allah, the Most High says:
Every person is pledge for that which he has earned.

and His Words:
And no bearer of burdens shall bear the burden of another.

It is upon him (man) to strive as much as he can to do good and abstain from evil, and not to depend on pride in another, or hope for salvation from punishment on the Day of Judgement because of ties of kinship to him, or because he glorified him in the life of this world.

Although 'Isa is included in general terms, in the communities of the past, the proofs from the Qur'an and Sunnah single him out as the one who was raised up to the heaven and is kept alive, until his descent at the end of time and the rest of the things which we have already mentioned. It is part of the known fundamental principles of Islamic law that the specific texts are applied to the general texts to define them, and the texts with which we are concerned are thus.

The Fifteenth Verse:
For surely, they killed him not (i.e. 'Isa, son of Mary): But Allah raised him ('Isa) up (with his body and soul) unto Himself (and he is in the heavens). And Allah is All- Powerful, Most Wise.

The Sixteenth Verse:
And there is none of the People of the Scripture (Jews and Christians), but will believe in him ('Isa, son of Mary, as only a Messenger of Allah and a human being) before his (Isa's) death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he ('Isa) will be a witness against them.

We have already spoken about these two Verses in the discussion regarding the second, third and fourth Verse; in summary, the claims which the Qadyanis make, that these Qur'anic Verses prove that 'Isa is dead and buried, are:

1. Either general Verses, whose meaning is defined by other evidences from among the (Qur'anic) Verses and Hadiths, which prove that 'Isa was raised up alive and that he will remain so until he descends at the end of time and rules according to the Law of the Qur'an. The Qadyanis' adherence to the generality of the Verses, while rejecting the specific, is invalid, since it ignores the rules and fundamental Islamic principles.

2. Or, the Verses are summarizing Verses which are explained by other texts, which it is obligatory to take into account. The adherence of the Qadyanis to these summarizing Verses which they use as evidence for their false claims, without reference to the Verses of established meaning which explain them is the nature of those in whose hearts there is a perversion and hypocrisy. They follow texts from the Qur'an and the Sunnah which are not decisive in meaning, seeking Fitnah (polytheism, trials etc.) and seeking to interpret it according to their whims.

3. Or, they are Words which they explain based upon unauthentic narrations, which they falsely attribute to the Salaf, and this has been explained in the discussion regarding the eighth Verse:

And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself."

They are pleased with these narrations which support their fancies and which they falsely attribute to the majority, without paying any attention to their chains of narrators, either because of their ignorance, or a deliberate attempt to mislead and deceive and in order to propagate their false doctrines and this is due to naught but the perversion of their hearts and their desire to cause Fitnah. Allah, the Most High says:
It is He Who has sent down to you (O Muhammad) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (Commandments etc.), Al-Fara'idh (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)] and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth), they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials etc.), and seeking for its hidden meanings, but none knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in it, all of it (clear and unclear Verses) is from our Lord." And none receive admonition except men of understanding.[2] Allah is the Granter of success (in guiding those who seek) the truth. May peace and blessings of Allah be upon our Prophet, Muhammad, and his family and Companions.
Source:
Fatawa Islamiyah, Vol. 1
The Permanent Committee for Scholarly Investigation and Legal Rulings
Director:
'Abdul-'Aziz bin 'Abdullah bin Baz
Assistant Director of the Committee: 'Abdur-Razzaq 'Afeefi Committee Members: 'Abdullah bin Ghadyan
'Abdullah bin Qu'ood.

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