All praise is due to Allah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, and upon his family and companions.1
Understanding the life, status, and eventual return of Prophet ‘Isa ibn Maryam (Jesus the son of Mary, alayhis salam) is a fundamental aspect of Islamic belief (‘Aqidah) for Ahlus Sunnah wal Jama’ah. Sadly, certain deviant groups and modernists have attempted to distort clear Quranic verses and authentic Ahadith concerning Prophet ‘Isa (AS), particularly regarding his lifting to the heavens and his second coming. Among these are the Qadianis (Ahmadis), whose beliefs contradict fundamental Islamic tenets like the finality of prophethood, and certain modernists like the Ghamidi school, who deviate from the established understanding of the Salaf us-Salih (Pious Predecessors).
One of the key points of contention revolves around the interpretation of the word “Mutawaffika” in Surah Aal-e-Imran (3:55), where Allah addresses Prophet ‘Isa (AS). Misinterpretations of this word are used to deny his physical ascension and future return, asserting instead that he died a natural death.
This article aims to clarify the true meaning of “Mutawaffika” based on the sound methodology of Ahlus Sunnah wal Jama’ah, examining the Quran in light of other Quranic verses, the authentic Sunnah of the Prophet Muhammad (peace be upon him), and the Ijma’ (consensus) of the Muslim Ummah, adhering to the understanding of the Salaf us-Salih.
Allah, the Exalted, says in the Quran:
“[Mention] when Allah said, ‘O Jesus, indeed I will take you (mutawaffika) and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.'”2
(Surah Aal-e-Imran 3:55)
The Qadiani and Ghamidi schools assert that “mutawaffika” in this verse means the physical death of Jesus (AS). They suggest that Allah caused Jesus to die naturally rather than being killed by the Jews or crucified.
This interpretation is fundamentally flawed and directly contradicts the Quran’s explicit narrative regarding the Jewish plot against Jesus (AS). The Jews plotted not only to kill him but also to crucify him, an act intended to humiliate and dishonor him. Allah addresses this scheme in Surah An-Nisa 4:157-158:
“And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt concerning it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.”
(Surah An-Nisa 4:157-158)
The phrase “bal rafa’ahu Allahu ilayh” (بل رفعه الله إليه – rather, Allah raised him to Himself) is crucial. The word “bal” (بل) in Arabic is a particle of negation and affirmation; it negates what precedes it (the claim of killing/crucifixion) and affirms what follows (Allah’s act of raising him).
If “mutawaffika” in 3:55 meant death at that point, it would imply that Allah’s plan (taking Jesus) was essentially the fulfillment of the Jewish plot (to end Jesus’ life), albeit through a different means than crucifixion. This is a blasphemous implication and directly contradicts Surah An-Nisa 4:157-158, which firmly denies the success of the Jewish plan altogether and presents Allah’s raising of Jesus (AS) as the decisive counter-action.
Classical scholars, like the esteemed Mufassir Imam Ibn Kathir, understood “mutawaffika” in 3:55 in light of 4:158. In his Tafsir of Surah Aal-e-Imran 3:55, he states:
“Allah Almighty says that He will take him and raise him to Himself, and this is agreed upon that Allah took him and raised him up to the heavens.”
(Tafsir Ibn Kathir, under 3:55)
This confirms the understanding of the Salaf and those who followed them: “mutawaffika” in this context signifies Allah’s taking of Jesus (AS) away from the harm of the disbelievers, an act immediately followed by and intrinsically linked to his physical raising to the heavens.
The Arabic word “Tawaffi” (توفّي), derived from the root و ف ي (w-f-y), conveys the meaning of “to take fully,” “to receive completely,” or “to collect.” While it is frequently used in the Quran to denote death (the soul being taken fully and permanently), its meaning is determined by the specific context in which it appears. It is not exclusively synonymous with physical death.
Consider the diverse usage of “Tawaffi” in other Quranic verses:
Evidence 1: Sleep
“Allah takes the souls (yatawaffa al-anfusa) at the time of their death (mawtiha), and those that do not die [He takes] during their sleep (wa allatee lam tamut fee manaamiha). Then He keeps those for which He has decreed death and returns the others for a specified term. Indeed in that are signs for a people who give thought.”
(Surah Az-Zumar 39:42)
This verse unequivocally uses “yatawaffa” (takes) for both death (mawt) and sleep (manam). This is explicit textual proof that “Tawaffi” encompasses the temporary taking of the soul during sleep, which is not death.
“And it is He who takes your souls (yatawaffakum) by night and knows what you have committed by day. Then He revives you in it that a specified term may be fulfilled…”
(Surah Al-An’am 6:60)
Here, “yatawaffakum” refers to Allah taking souls during sleep at night, followed by waking up (“revives you therein”). This clearly distinguishes this form of “tawaffi” from permanent death.
Evidence 2: Explicitly Paired with Death
“Then those who commit immorality from among your women… confine them to houses until death takes them (yatawaffahunna al-mawtu) or Allah ordains for them [another] way.”
(Surah An-Nisa 4:15)
In this instance, the Quran explicitly pairs “yatawaffahunna” (takes them) with “al-mawtu” (death). This indicates that when the intended meaning of “tawaffi” is physical death, the Quran often provides this specific clarification, either through context (like mentioning sleep vs. death in 39:42) or by explicitly using the word “mawt”. The absence of “mawt” alongside “mutawaffika” in 3:55, coupled with the following phrase “wa raafi’uka ilayya” (and raising you to Myself), strongly suggests that death on Earth was not the meaning here.
Evidence 3: Jesus’ Own Usage Describing being Taken Up
“And [recall] when Allah will say, ‘O Jesus, son of Mary, did you say to the people, ‘Take me and my mother as deities besides Allah?’’ He will say, ‘Exalted are You! It was not for me to say that to which I have no right…3 And I was a witness over them as long as I was among them; but when You took me up (tawaffaytani), You were the Observer over them…’”
(Surah Al-Ma’idah 5:116-117)
Here, Jesus (AS) himself uses the word “tawaffaytani” (توفّيتني – You took me up/away) when recounting his time among his people and subsequently being taken by Allah. This verse occurs in the context of the Day of Judgment. Jesus (AS) clearly uses “tawaffaytani” to refer to the event of his departure from his people, which the Quran elsewhere describes as being raised by Allah (4:158). This is powerful evidence from the Quran, spoken by Jesus (AS) himself, showing “tawaffi” was used to describe his being lifted, not his death.
The numerous uses of “tawaffi” in the Quran demonstrate that its meaning is contextual. While it includes death, it also includes the temporary taking of the soul in sleep and the unique taking up/ascension of Jesus (AS). The context of Surah Aal-e-Imran 3:55, especially the phrase “wa raafi’uka ilayya,” and the explicit denial of his death/crucifixion in Surah An-Nisa 4:157-158, along with Jesus’ own usage in 5:117, confirm that “mutawaffika” here means Allah taking Jesus (AS) fully from the earthly realm in preparation for raising him to Himself, not causing him to die a normal physical death.
Surah An-Nisa 4:157-158 stands as an undeniable declaration regarding the fate of Jesus (AS) at the hands of his enemies:
“They did not kill him, nor did they crucify him, but it was made to appear so to them... Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.”
(Surah An-Nisa 4:157-158)
As established, “bal rafa’ahu Allahu ilayh” (بل رفعه الله إليه) is a decisive affirmation of Allah’s act of raising Jesus (AS) after negating his killing or crucifixion.
Significance of “Rafa’a” (رفع):
The Arabic verb “rafa’a” literally means to lift, elevate, or raise something physically. Consider its usage elsewhere in the Quran:
“And [recall] when We took your covenant and raised above you the mount (rafa’na fawqakumu at-toor), [saying], ‘Take what We have given you with determination…’”
(Surah Al-Baqarah 2:63)
Here, “rafa’na” is used for the physical lifting of Mount Sinai over the Children of Israel. Similarly, “rafa’ahu” in relation to Jesus (AS) signifies a tangible, physical raising.
Had Allah intended merely spiritual exaltation or raising of status, different terminology would be used, such as:
“…and We raised him (Idris) to a high station (makan ‘aliyya).”
(Surah Maryam 19:57) – referring to Prophet Idris (AS).
“…It is expected that your Lord will resurrect you to a praised station (maqaman mahmoodan).”
(Surah Al-Isra 17:79) – referring to Prophet Muhammad (peace be upon him).
The specific phrasing “rafa’ahu Allahu ilayhi” (رفعه الله إليه – Allah raised him to Himself) in the context of saving him from physical death/crucifixion signifies a unique divine act of physical lifting and taking Jesus (AS) to His proximity (in a manner befitting Allah’s Majesty).
Javed Ahmad Ghamidi, claim that only Jesus’ soul was raised to the heavens, leaving his physical body on earth to prevent its supposed dishonor (as argued in Monthly Ishraq, Apr 1995, p. 45; Jul 1994, p. 32).
Refutation from the Quran and Sound Reasoning:
This claim contradicts the clear meaning of the texts and the established understanding of Ahlus Sunnah.
Therefore, the sound belief, supported by the texts and the consensus of the Salaf, is that Allah raised Jesus (AS), body and soul, to Himself, as a unique divine miracle and part of His plan for Jesus’ role in the end times.
The belief that Prophet ‘Isa (AS) will return to Earth before the Day of Judgment is a fundamental part of Islamic belief (‘Aqidah), supported by clear indications in the Quran, understood in light of classical Tafsir.
Proof 1: Speaking in Maturity (Kahlan)
“He will speak to the people in the cradle and in maturity (kahlan) and will be of the righteous.”
(Surah Aal-e-Imran 3:46)
This verse describes Jesus’ life stages and qualities. He miraculously spoke as an infant. The term “kahlan” (كهلا) refers to a mature adult (typically 30-50 years old), speaking with wisdom and experience. Jesus (AS) was raised by Allah before he reached the age of established public discourse as a mature man among his people in his first life. Classical commentators, including Ibn ‘Abbas and Qatadah (radiallahu anhuma), interpreted his speaking in maturity as a prophecy of his second coming to Earth, where he will complete his life term and speak to humanity as a mature individual and just ruler.
Proof 2: A Sign for the Hour (‘Alamun lis-Sa’ah)
“And indeed, he [Jesus] will be [a sign for] knowledge of the Hour (wa innahu la’alamun lis-sa’ah), so be not in doubt of it, and follow Me. This is a straight path.”
(Surah Az-Zukhruf 43:61)
The pronoun “he” (إنّه) refers to Jesus (AS), mentioned in the preceding verses regarding his creation. The phrase “la’alamun lis-sa’ah” (لعلم للساعة) means a sign, or means of knowing, the Hour. The vast majority of classical commentators from Ahlus Sunnah, relying on narrations from the Salaf like Ibn ‘Abbas, Qatadah, and Mujahid (radiallahu anhum), understood this as a clear reference to the second coming of Jesus (AS) being a major sign indicating the imminence of the Day of Judgment. His descent is a pivotal event in the unfolding of the signs of the Hour.
(See Tafsir al-Tabari, Tafsir Ibn Kathir, Tafsir al-Qurtubi under Surah Az-Zukhruf 43:61).
Proof 3: Belief of the People of the Book before His Death
“And there is none from the People of the Book but that he will surely believe in him [Jesus] before his death. And on the Day of Resurrection he will be against them a witness.”
(Surah An-Nisa 4:159)
The phrase “qabla mawtihi” (قبل موته – before his death) is key. The sound interpretation among the Salaf and classical scholars, supported by companions like Abu Hurayrah and Ibn ‘Abbas (radiallahu anhuma), is that “his death” refers to the death of Jesus (AS) himself, after his second coming to Earth. Upon his descent, he will live for a period, and before he eventually dies, all surviving People of the Book at that time will believe in him as a true messenger of Allah and a servant of Allah, accepting the truth of Islam. This interpretation aligns perfectly with the numerous Ahadith detailing his role upon return, including abolishing the Jizya and establishing justice based on Islamic law, leading everyone to enter Islam.
(See Tafsir al-Tabari, Tafsir Ibn Kathir, Tafsir al-Baydawi, Tafsir al-Baghawi under Surah An-Nisa 4:159).
These verses, when understood according to the methodology of the Salaf and classical Tafsir, provide compelling Quranic support for the physical ascension and future return of Jesus (AS).
The belief in the second coming of Jesus (AS) is not only supported by the Quran but is also explicitly and definitively confirmed by a large number of authentic Ahadith from the Prophet Muhammad (peace be upon him). These narrations have reached the level of Mutawatir al-Ma’na (meaning-based mutawatir), meaning the core meaning is reported through so many independent chains of narration from such diverse sources that fabrication is inconceivable.
Consider these authentic narrations:
Hadith 1: His Role as a Just Ruler
Narrated Abu Hurairah (radiallahu anhu): Allah’s Messenger (peace be upon him) said, “By Him in Whose Hands my soul is, surely ‘Isa son of Maryam will shortly descend amongst you people as a just ruler, and he will break the Cross and kill the pigs and abolish the Jizya (tax). The 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 world4 and everything in it.”
Abu Hurairah added: “If you wish, you can read (Surah An-Nisa’ Verse 159) ‘And there is none of the People of the Book but must believe in him before his death…'”
(Sahih al-Bukhari, Vol. 4, Book of Prophets, Hadith 3448; also in Sahih Muslim and other collections)
Hadith 2: Descent Among the Believers
Narrated Jabir ibn ‘Abdullah (radiallahu anhu): Allah’s Messenger (peace be upon him) said, “A group from my Ummah will remain on the truth, victorious, until the Day of Resurrection. Then ‘Isa son of Maryam will descend, and their leader will say, ‘Come and lead us in prayer.’ But he (Jesus) will say, ‘No, indeed, some of you are leaders over others, as an honour from Allah to this Ummah.'”
(Sahih Muslim, Book of Faith, Hadith 156)
Numerous other authentic Ahadith describe details of his descent, his defeat of the Dajjal (Antichrist), his performance of Hajj or Umrah, and his eventual death and burial on Earth.
Denying the second coming of Jesus (AS) is not a matter of differing interpretation of an ambiguous verse; it is a direct rejection of numerous explicit and authentic narrations from the Prophet (peace be upon him) himself. This constitutes a grave deviation from the fundamental beliefs of Ahlus Sunnah wal Jama’ah and undermines the authority of the Sunnah as a primary source of Islam.
The belief in the physical ascension of Jesus (AS) and his future descent before the Day of Judgment is a matter upon which the classical and mainstream Muslim Ummah has reached an unanimous consensus (Ijma’). This belief has been a standard component of the Islamic creed (‘Aqidah) taught and upheld by scholars across centuries and geographical regions, from the time of the Salaf until today.
Imam Abu Ja’far Ahmad bin Muhammad at-Tahawi (d. 321 AH), in his widely accepted creedal text, states:
“We believe in the descent of Jesus (‘Isa) son of Mary (peace be upon him) from the sky, and in the appearance of Dajjal, and in all the signs of the Hour that are mentioned in the authentic narrations from the Messenger of Allah (peace be upon him).”
(Al-‘Aqidah at-Tahawiyyah, Point 88 as numbered in some editions)
This belief is held by all major schools of Sunni Islam – the Hanafi, Maliki, Shafi’i, and Hanbali schools, as well as groups like the Deobandis and Ahlul Hadith. They consider it a settled matter of ‘Aqidah.
Prominent contemporary Salafi scholars have reiterated this consensus and warned against its denial. Shaykh ‘Abdul-‘Aziz bin Baz (may Allah have mercy on him), the former Grand Mufti of Saudi Arabia, stated:
“Denying the second coming of Jesus (peace be upon him) is disbelief (kufr), as it contradicts the clear texts of the Quran and Sunnah and the consensus of the Ummah.”
(Majmu’ Fatawa Ibn Baz, Vol. 4, p. 325)
Denying a matter established by such overwhelming evidence from the Quran, mutawatir Sunnah, and the Ijma’ of the Ummah is a dangerous innovation (Bid’ah) and departure from the path of Ahlus Sunnah wal Jama’ah.
Based on the detailed analysis of the Quran, the authentic Sunnah, and the established consensus of the Muslim Ummah, it is abundantly clear that:
The interpretations put forth by the Qadiani and Ghamidi schools concerning Jesus’ death and the denial of his physical ascension and second coming are baseless innovations (Bid’ah) that stand in direct opposition to the foundational sources of Islam and the well-trodden path of the Salaf us-Salih. Adhering to such deviant views is a grave error.
As Allah the Exalted warns:
“So let those beware who dissent from his [the Prophet’s] order, lest fitnah (trial/affliction) strike them or a painful punishment.”
(Surah An-Nur 24:63)
The true believer must hold fast to the clear texts of the Quran and Sunnah as understood and practiced by the Salaf us-Salih, and beware of innovations and misinterpretations that contradict the established ‘Aqidah of Ahlus Sunnah wal Jama’ah.
May Allah guide us to the straight path and protect us from all forms of deviation.
And Allah knows best.
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