Chapter Five: Objections on Javed Ahmed Ghamidi’s Stance

Chapter Five

Objections on Javed Ahmed Ghamidi’s Stance

It is essential to conclude the discussion with a response to some questions and possible objections against the stance of Javed Ahmed Ghamidi, when seen in comparison with the view of the traditional scholars.

The first question concerns how Javed Ahmed Ghamidi interprets those verses of the Qur’an based on which esteemed scholars and exegetes establish that Jesus (PBUH) is alive in the heavens. If Javed Ahmed Ghamidi’s interpretation differs with theirs, then what are the details of his reasoning and argumentation?

The second question concerns the nature of Javed Ahmed Ghamidi’s disagreement with his teacher, Imam Amin Ahsan Islahi, regarding the ascension of Jesus (PBUH) while alive. What is the reason that despite agreeing on the principles of Qur’anic interpretation, the two scholars have differed between themselves on this topic?

The third question is, why Javed Ahmed Ghamidi does not include the Descent of Jesus and other similar events and information in the articles of faith?

The following topics detail the discussion on these questions:

1. The Meaning of Innī Mutawaffīka

1. The Meaning of Innī Mutawaffīka

Javed Ahmed Ghamidi has interpreted the term ‘إِنِّي مُتَوَفِّيك’ – ‘Innī Mutawaffīka’ – (‘I will cause you to die’) in Surah Aale Imran to mean ‘death.’ According to him, the meanings of the words in this verse, the composition of its sentences, its contextual usage, and the references and evidences found in the Qur’an, all indicate that the word ‘tawaffā’ is used here in the sense of death. To interpret it as meaning ‘to take someone in full’ (without death) is incorrect in this context.¹⁰⁰ Hence, in his exegesis Al-Bayan, the translation of the mentioned verse is as follows:

وَمَكَرُوْا وَمَكَرَ اللّٰهُ وَاللّٰهُ خَيْرُ الْمٰكِرِيْنَ . اِذْ قَالَ اللّٰهُ يٰعِيْسٰ٘ي اِنِّيْ مُتَوَفِّيْكَ وَرَافِعُكَ اِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِيْنَ كَفَرُوْا وَجَاعِلُ الَّذِيْنَ اتَّبَعُوْكَ فَوْقَ الَّذِيْنَ كَفَرُوْ٘ا اِلٰي يَوْمِ الْقِيٰمَةِ ثُمَّ اِلَيَّ مَرْجِعُكُمْ فَاَحْكُمُ بَيْنَكُمْ فِيْمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ.

[This is what happened] and the Israelites started to devise covert schemes [against him] and [in response] God also devised a hidden scheme and in such scheming God is the best.

At that time when God said: ‘Jesus, I have decided to give you death and lift you up to Myself and I shall purify you from these who have disbelieved in you and shall grant your followers supremacy over these disbelievers until the Day of Judgement. Then to Me finally you shall all have to return. So, at that time, I shall give verdict on what you have been differing in’. (3:54-55)

Meaning of Tawaffā

Meaning of Tawaffā

The word tawaffā is derived from the root (و ف ي) in the verb form of tafa‘u’. In its essential meaning, the verb is used in the sense of akhdhu ash-shay’i wafiyyan, ‘,’اخذ الشيء وافيا which means to take something entirely and completely in possession.¹⁰¹ Additionally, it is metaphorically used to signify death.

According to exegetes, in this context, the word tawaffā is not used in its metaphorical sense but rather in its fundamental sense. Therefore, it does not mean to cause the death of Jesus but instead to take him entirely and intact into custody. This interpretation is supported by the continuation of the sentence beyond Innī mutawaffīka, as it is followed by the words rāfi‘uka ilayya (رَافِعُكَ اِلَيَّ). These additional words prevent tawaffā from being understood in the sense of death.

The reasoning is that, in the case of death, the embodied existence consisting of both the soul and body ceases to remain intact, making the act of raising meaningless. If tawaffā were to imply death, the object pronoun كَ(ka, referring to Jesus) would lose its referent, as Jesus’s personal identity would no longer remain unified. Instead, his soul and body would separate into two distinct components. Additionally, in verse 159 of Surah An-Nisa, the words wa mā qatalūhu wa mā salabuhu (neither did they kill him nor did they crucify him) clearly refute the occurrence of death, affirming that the Israelites neither killed nor crucified him. This denial of Jesus’s (PBUH) killing and crucifixion inherently negates his death. Given the Qur’an’s emphatic and unequivocal denial of Jesus’s death, it is not appropriate to impose the metaphorical meaning of death on the word tawaffā in this context.

This is a summary of the reasoning of scholars in determining the meaning of tawaffā.¹⁰²

According to Javed Ahmed Ghamidi, tawaffā here is explicitly used in the sense of death, and it is not correct to construe it in the sense of taking something in its entirety. His arguments are as follows:

Firstly, the established rule of language is that the meanings of words and expressions are determined by their conventional and commonly used meanings. The determination of the meanings of words used in a sentence does not depend on our personal preferences—where we pick a preferred meaning from a dictionary’s multiple definitions and apply it arbitrarily to a word. Rather, it is governed entirely by how the word is conventionally used in the language.¹⁰³ Similarly, deciding whether a word is used in its literal or figurative sense in a particular context is not within our discretion. This determination is also guided by the common usage of the language.

For example, the verb “to pass” can mean different things depending on context. Consider the sentences:

‘She passed the exam.’

‘She passed away last night.’

Although both use the same verb, the first sentence clearly means that she successfully completed a test. The second, however, is a conventional euphemism for death. One cannot interpret ‘passed away’ to mean exam success, nor can ‘passed the exam’ imply death. Despite sharing the same root, these expressions have developed distinct, fixed meanings based on usage and context.

While both sentences might appear similar, their conventional usage dictates distinct meanings. The first sentence unequivocally conveys the idea of death and cannot imply a physical relocation to another place in this world. On the other hand, the second sentence explicitly conveys a worldly transition, such as relocating to a new residence, and cannot be interpreted as a reference to death. These are established meanings rooted in convention.

If one were to arbitrarily assign a different meaning without clear context or justification, it would violate the norms of the language and misrepresent the speaker’s intent.

Therefore, the meaning of tawaffā must not be determined merely by exploring its various dictionary meanings but by analyzing its usage in the specific sentence and context. The decision should align with the conventional usage of the language. Specifically, when this verb has Allah as the subject and a human as the object, the question arises: should it be interpreted in its literal sense (to take in full) or in a figurative sense (to cause death)? The answer lies in how the language conventionally employs this structure. That conventional usage will dictate the interpretation, and it is that interpretation which should be accepted.

Secondly, the meaning of a verb in a sentence is determined in relation to its affiliated subject and object. A verb always establishes a relationship between a subject (the doer of the action) and an object (the receiver of the action). Therefore, the meaning of the verb is inherently shaped by the entities to which it is ascribed.

Subjects and objects are diverse, and their variations can influence the interpretation of the verb. In this context, the critical question arises: does a change in the subject or object of a verb alter its meaning? The answer is unequivocally yes. This demonstrates that the meaning of a verb in a sentence cannot be deduced solely from the verb itself. Instead, it must be interpreted in conjunction with the specific affiliations to which it is connected, as these affiliations are integral to defining the action described.

For understanding, a common verb used in everyday Urdu language, uthana (to lift), is presented as an example. You will see that the verb is the same, but with the change of its subject or object—the affiliate—the meaning of the verb has changed.

In these examples, the same verb uthana (to lift) is used with the same corresponding preposition lena (to take).¹⁰⁶ However, by simply changing the subject or object, the meanings are entirely transformed. This highlights that the meaning of a verb cannot be inferred in isolation or by comparing it directly to other uses of the same verb, even with similar prepositions.

For instance, when we hear the phrase us ney aasman sar par utha liya hai (‘he has lifted the sky over his head’), we do not interpret it literally, as if someone is physically carrying the sky on their head. Instead, the conventional usage of this phrase conveys an exaggerated emotional or dramatic reaction. In contrast, the phrase samaan sar par utha liya (‘has lifted luggage on his head’) straightforwardly refers to the physical act of carrying luggage.

Similarly, when we hear Allah nay ladke ko utha liya (‘Allah has lifted up the boy’), we do not deduce that Allah has physically transferred the boy alive to the sky. The established usage of such expressions implies that Allah has caused the boy’s death. On the other hand, if someone points to the phrase maan nay ladke ko utha liya hai (‘the mother has lifted the boy’), which employs a similar structure, and asks why it is understood to mean the mother has physically picked up the boy in her arms, the response is clear: this distinction is rooted in the conventions of language and expression.

Thirdly, it is a fact that the verb tawaffā is interpreted differently when ascribed to different subjects and objects. The author of Aqrab al-Mawarid has described four prominent references to it:

1. When an object appears as the direct object of this verb, its meaning will be akhdh al-shay’a waafiyan or akhdh al-shay’a bi tamaamihi i.e., to take something in its entirety or completely:

توفى حقه توفياً: اخذه وافياً. ويقال توفيت من فلان ما لي عليه.

He has received all his rights: meaning that he has completely taken that thing (right). For example, it is said that I have taken everything from that person that he owed to me. (Aqrab al-Mawarid 1472)

2. If the word ‘duration’ (muddat) serves as its direct object, the meaning will be the completion or fulfillment of that duration.

وتوفيٰ المدة: بلغها واستكملها.

‘tawaffā al-muddah’ means that he has reached the age/time, or he has completed the period. (Aqrab al-Mawarid 1472)

3. If number of people (adad al-qawm) appears as its direct object, it will mean counting the people completely or fully.

توفي عدد القوم:عدهم كلهم.

‘tawaffā adad al-qawm’ meaning he has counted all the people. (Aqrab al-Mawarid 1472)

4. When the subject of the verb tawaffā is Allah and the object is a human, it will mean that Allah has seized that person’s soul, i.e., has given him death.

توفي اللّٰه زيدًا : قبض روحه (تُوُفّيِ) فلان مجهولاً: قبضت روحه ومات. فاللّٰه المتوفي والعبد المتوفي.

‘tawaffā Allāhu Zayd-an’ meaning Allah has seized Zaid’s soul. ‘Tuwuffiya fulanun’, is used in the passive to mean: The person’s soul has been seized, that is, he has died. Allah will be the one seizing, and the person will be the one seized. (Aqrab al-Mawarid 1472)

The complete text from Aqrab al-Mawarid is as follows:

(توفى) حقه توفياً: اخذه وافياً، مطاوع وفى ويقال ’توفيت من فلان ما لي عليه‘ والمدة: بلغها واستكملها وعدد القوم: عدهم كلهم وفي التاج عدهم لهم و اللّٰه زيدًا: قبض روحه (تُوُفّيِ) فلان مجهولاً: قُبِضَت روحه ومات فاللّٰه المتوفي والعبد المتوفي.

‘Tawaffā haqqa hu tafaulan’: He received his full right. meaning he completely took that thing (right). In this example it is synonymous with the verb waffā. And it is said: tawaffāytu min fulanin mali ‘alayhi, that is, I took everything from someone that was my right upon them. ‘Tawaffā al-mudda’ means that he reached the end of the period or he completed the period. ‘Tawaffā ‘adada al-qawm’ means that he counted all the people. ‘Tawaffā Allah Zaidan’ means Allah took Zaid’s soul, and he died. ‘Tuwuffiya fulanun’, is used in the passive to mean: The person’s soul has been seized, that is, he has died. Allah would be the taker, and the person would be the one whose soul is taken.

Fourthly, keeping this perspective, let us look at the words of the verse. It is declared:

… يٰعِيْسٰ٘ي اِنِّيْ مُتَوَفِّيْكَ وَرَافِعُكَ اِلَيَّ…

…Jesus, I have decided to give you death and lift you up to Myself… (3:55)

The phrase Innī mutawaffīka clearly shows that the verb tawaffā is used, with the subject being the pronoun ‘I’ (represented by Innī), which refers to Allah, and the object being the pronoun ‘you’ (represented by ka), which refers to Jesus, peace be upon him. This means that the action of tawaffā is emanating from Allah and is being applied to a human, Prophet Jesus. In this situation, the meaning must decisively be that of taking the soul, which necessarily results in death. Hence, considering the Arabic language and expression, no other meaning except the death of Jesus can be inferred here.

Fifthly, examples from the Qur’an and hadith also testify that when tawaffā is used in relation to Allah as a subject and a human as an object, it means to take life. Not a single example can be presented from the Qur’an and hadith that deviates from this rule of language and expression. These examples are listed on the following pages.

Tawaffā Means Taking the Soul: Examples from the Qur’an

The verb Tawaffā has been used multiple times in the Holy Qur’an. It appears in the following forms when it means the taking of the soul: ‏i. Tawaffā as an action of Allah Almighty ‏ii. Tawaffā as an action of angels ‏iii. Tawaffā as an action of death ‏iv. Tawaffā in the passive form (Yutawaffā)

Before examining the relevant verses that pertain to these verb forms, it is essential to first understand the concept of death. What constitutes the act, event, or stage that is referred to as death, or that results in death? The Holy Qur’an provides a clear answer to this question. In Surah Az-Zumar, it is stated:

اَللّٰهُ يَتَوَفَّي الْاَنْفُسَ حِيْنَ مَوْتِهَا…

In reality, it is God Who claims souls when their time of death arrives … (39:42)

The implication is that when the act of taking up the soul (Tawaffā al-Nafs) is ascribed to Allah, it means death takes place. So, the term for death is Tawaffā al-Nafs, and Tawaffā al-Nafs, in turn, signifies death. Thus, when we say death, it means that Tawaffā al-Nafs has occurred, and when we say Tawaffā al-Nafs, it means that death has taken place.¹⁰⁷

After this clarification, now observe the examples of the use of Tawaffā in the sense of death in the Holy Qur’an:

i. Tawaffā as an Action of Allah Almighty

‏i. Tawaffā as an Action of Allah Almighty

Several verses in the Holy Qur’an use the verb Tawaffā as an act of Allah Almighty. That is, the structure of the sentence is such that Allah Almighty is the subject, and humans are the object. The following words or phrases appear in this context:

In all these styles of expression, the derivations of the verb tawaffā are used. The sentence is composed in such a way that Allah Almighty is the subject, and humans are the object. Details are as follows:

a. In verses 46 of Surah Yunus, 40 of Surah Ar-Rad, and 77 of Surah Ghafir, Prophet Muhammad (PBUH) is addressed and told that if the Quraysh persist in denying his messengership, they shall be subjected to a torment in this world that precedes the punishment of the hereafter, and which inevitably afflicts the deniers of messengers according to the divine sunnah. This is a promise from Allah; therefore it is absolute and unwavering. The history of messengers in the Qur’an shows that this torment comes in two forms: first, where the punishment is given during the lifetime of the messenger, as in the case where Pharaoh and his army were drowned during the lifetime of Moses (PBUH). The other form is when Allah issues His decree of punishment after the messenger has passed away. An example of this is the punishment that befell upon the Jews, which began after the departure of Jesus (PBUH). The aforementioned verses imply the possibility of these two scenarios concerning the Quraysh, the Prophet’s community. That is, it is possible that Allah may reveal a part of this punishment during the Prophet’s life, or He may decide after the Prophet’s demise.

In all three places, the phrase natawaffāyannaka (نَتَوَفَّيَنَّك) is used, which means ‘We shall cause you to die.’ The verb tawaffā is used for the Prophet Muhammad, and Allah is the doer. It has been stated:

وَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللّٰهُ شَهِيْدٌ عَلٰي مَا يَفْعَلُوْنَ . وَلِكُلِّ اُمَّةٍ رَّسُوْلٌ فَاِذَا جَآءَ رَسُوْلُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لَا يُظْلَمُوْنَ.

We shall definitely show you a part of what We are promising them [O Prophet] Or give death to you and thereafter deal with them. Nevertheless, they have to return to Us. Then God is a witness to what they are doing.

[His law is that] for every nation there is a messenger. Then, when their messenger comes their fate is justly decided and no injustice is done to them. (10:46-47)

وَاِنْ مَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِنَّمَا عَلَيْكَ الْبَلٰغُ وَعَلَيْنَا الْحِسَابُ.

We shall show you some part of the warning We are sounding them or give you death and after that deal with them Ourselves. Nonetheless, your responsibility is only to communicate and taking account is Our responsibility. (13:40)

فَاصْبِرْ اِنَّ وَعْدَ اللّٰهِ حَقٌّ فَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا يُرْجَعُوْنَ.

[They are not believing, O Prophet!] So, be patient. There is no doubt that the promise of God is true. Then We shall show you some part of the torment with which We are threatening them with or give you death and then deal with them; nevertheless they have to return to Us alone. (40:77)

The respected teacher has explicated this matter by writing:

This is a reference to the established practice of God prescribed for those who reject God’s messengers. It is these two situations which generally arise. Examples of the first of them are mentioned in the Qur’ān at a number of places. An example of the second are the Jews who began to be punished once Jesus (PBUH) had passed away. (Al-Bayan 4/382)

b. The phrase yatawaffākum (يَتَوَفّٰىكُم) appears in verse 70 of Surah An-Nahl and verse 104 of Surah Yunus . It means that Allah is the one who causes death to you (humans). Surah An-Nahl discusses the reality that life and death are under the control of Allah. He is the one who has created humans and He will bring death upon them. Whether death comes in childhood, youth, or old age, Allah is the one to decide. The length or brevity of life is dependent on His Will. In Surah Yunus, this truth is highlighted through the Prophet Muhammad (PBUH) to his audience. It means that it is Allah who will cause you to die, He is the one to whom you will be answerable. The verses are as follows:

وَاللّٰهُ خَلَقَكُمْ ثُمَّ يَتَوَفّٰىكُمْ وَمِنْكُمْ مَّنْ يُّرَدُّ اِلٰ٘ي اَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْـًٔا اِنَّ اللّٰهَ عَلِيْمٌ قَدِيْرٌ.

In a similar way, God has created you; then it is He Who makes you die. [Some of you die early] and some of you are made to reach feeble age so that after knowing a lot they know nothing. In reality, it is God only Who knows; it is He alone Who has power over everything. (16:70)

قُلْ يٰ٘اَيُّهَا النَّاسُ اِنْ كُنْتُمْ فِيْ شَكٍّ مِّنْ دِيْنِيْ فَلَا٘ اَعْبُدُ الَّذِيْنَ تَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ وَلٰكِنْ اَعْبُدُ اللّٰهَ الَّذِيْ يَتَوَفّٰىكُمْﵗ وَاُمِرْتُ اَنْ اَكُوْنَ مِنَ الْمُؤْمِنِيْنَ.

[O Prophet!] Say: People! If [even now] you are in doubt about my religion, then listen that I do not worship those whom you worship besides God; I, in fact, worship the God Who gives you death [so that you can gather before Him for accountability.] I have been directed to be among the believers. (10:104)

c. The verb tawaffānā (تَوَفَّنَا) appears in a supplicatory manner in Surah Aale Imran and Surah Al-A‘raf. Its meaning is: (O Lord) grant us death.

The attitude of the insightful Companions is described in verses 190 to 194 of Aale Imran, who actively and wholeheartedly responded to the call of Allah’s messenger after it was presented. Unlike the foolish, they neither engage in petty arguments nor demand signs but raise their hands in prayer to their Lord for His forgiveness and for their lives to end among the faithful servants of God. The Qur’an has expressed their prayer in the following words:

رَبَّنَا٘ اِنَّنَا سَمِعْنَا مُنَادِيًا يُّنَادِيْ لِلْاِيْمَانِ اَنْ اٰمِنُوْا بِرَبِّكُمْ فَاٰمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوْبَنَا وَكَفِّرْ عَنَّا سَيِّاٰتِنَا وَتَوَفَّنَا مَعَ الْاَبْرَارِ

Lord! We have heard a caller who would call to faith: ‘[People!] Believe in your Lord,’ so we believed. Then Master! Forgive now our sins; avert from us our evil deeds and make us die with Your faithful. (3:193)

In Al-A‘raf, the encounter between Prophet Moses (PBUH) and the magicians of Pharaoh is detailed. It describes how, upon realizing the truth, the magicians believed in Moses (PBUH). Pharaoh threatened them, saying that if they sided with Moses without his permission, he would dismember their hands and feet on opposite sides and crucify them. They responded with unwavering resolve, stating that Pharaoh could do as he pleased since they would not renounce their faith, as they had seen the signs of their Lord and knew they had to return to Him. Alongside, they prayed to Allah to endow them with patience and steadfastness amidst their trial and grant them death while they were steadfast in Islam:

قَالُوْ٘ا اِنَّا٘ اِلٰي رَبِّنَا مُنْقَلِبُوْنَ . وَمَا تَنْقِمُ مِنَّا٘ اِلَّا٘ اَنْ اٰمَنَّا بِاٰيٰتِ رَبِّنَا لَمَّا جَآءَتْنَاﵧ رَبَّنَا٘ اَفْرِغْ عَلَيْنَا صَبْرًا وَّتَوَفَّنَا مُسْلِمِيْنَ.

They replied: [Then what will happen is that] we shall only return to our Lord. You are harming us in anger because when the signs of our Lord came to us, we professed faith in them. Lord! [Now] bless us with loads of patience and let us die as Muslims. (7:125-126)

d. In Surah Yusuf, verse 101, the words Tawaffānī (تَوَفَّنِيْ), which mean ‘O Lord, cause me to die,’ are found. These words are part of Prophet Joseph’s (PBUH) supplication. This occasion was when his father and brothers prostrated before him, fulfilling the interpretation of his childhood dream in which he saw the sun, the moon, and eleven stars prostrating to him. After praising and glorifying Allah, he prayed that he be given death while steadfast in Islam. His words were:

رَبِّ قَدْ اٰتَيْتَنِيْ مِنَ الْمُلْكِ وَعَلَّمْتَنِيْ مِنْ تَاْوِيْلِ الْاَحَادِيْثِ فَاطِرَ السَّمٰوٰتِ وَالْاَرْضِ اَنْتَ وَلِيّٖ فِي الدُّنْيَا وَالْاٰخِرَةِ تَوَفَّنِيْ مُسْلِمًا وَّاَلْحِقْنِيْ بِالصّٰلِحِيْنَ.

Lord! You granted me a share in political authority and taught me from the knowledge of interpreting words. O Creator of the Heavens and the Earth! You are my guardian in this world and the next. Make me die on Islam and include me among your righteous people. (12:101)

ii. Tawaffā as an Action Performed by the Angels

Causing humans to die is an act of Allah, but Allah, most often, delegates this task to His angels. Hence, the term tawaffā is also mentioned in the Holy Qur’an as an act performed by the angels of Allah. On all such occasions, it signifies the taking of the soul, meaning death.

a. Verse 61 of Surah al-An‘am discusses this very action of the agents of Divine decree and destiny. Allah has stated that when He decides on the death of a human being, He sends His angels to take that person’s soul. These agents carry out their duties with full responsibility. They do not falter in performing their task. It is said:

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهٖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتّٰ٘ي اِذَا جَآءَ اَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُوْنَ.

He fully dominates His servants and deputes [His] guardians over you. Until when the time of death of anyone of you arrives, it is only the angels sent by Us who claim his soul and are never negligent [in this task]. (6:61)

This responsibility of the angels is such that the Holy Qur’an has named the angel responsible for taking lives as Malak al-Maut, meaning the Angel of Death. In Surat Sajdah, it is said:

قُلْ يَتَوَفّٰىكُمْ مَّلَكُ الْمَوْتِ الَّذِيْ وُكِّلَ بِكُمْ ثُمَّ اِلٰي رَبِّكُمْ تُرْجَعُوْنَ.

Tell them: Your soul will be claimed by the very angel of death who has been deputed to you; then you shall be returned to your Lord alone. (32:11)

b. Verse 97 of Surah an-Nisa mentions those hypocrites and excuse-makers who live in the land of disbelief. They accept a life of disbelief, but not migration. They tolerate disobedience to Allah but are not ready to leave their dwellings for the sake of practicing the religion. When the angels come to take their souls, they will say to them, questioning their supposed helplessness, ‘Was not Allah’s Earth expansive enough that you could have migrated from your region to another?’

اِنَّ الَّذِيْنَ تَوَفّٰىهُمُ الْمَلٰٓئِكَةُ ظَالِمِيْ٘ اَنْفُسِهِمْ قَالُوْا فِيْمَ كُنْتُمْ قَالُوْا كُنَّا مُسْتَضْعَفِيْنَ فِي الْاَرْضِ قَالُوْ٘ا اَلَمْ تَكُنْ اَرْضُ اللّٰهِ وَاسِعَةً فَتُهَاجِرُوْا فِيْهَا فَاُولٰٓئِكَ مَاْوٰىهُمْ جَهَنَّمُ وَسَآءَتْ مَصِيْرًا.

[Even at this instance, people who are not willing to come out of the cities where they are being persecuted, tell them O Prophet that] people whose souls will be claimed by the angels in such circumstances that [while endangering their faith] they were being unjust to their souls; they will ask them: ‘What circumstances were you in?’ ‘We were totally helpless in this land,’ they will reply. The angels will say: ‘Was not the land of God spacious enough for you to migrate in it?’ So, it is these people whose abode is Hell, and what an evil abode it is. (4:97)

c. In Surat Al-Anfal, the same matter is mentioned regarding the disbelievers:

وَلَوْ تَرٰ٘ي اِذْ يَتَوَفَّي الَّذِيْنَ كَفَرُوا الْمَلٰٓئِكَةُ يَضْرِبُوْنَ وُجُوْهَهُمْ وَاَدْبَارَهُمْﵐ وَذُوْقُوْا عَذَابَ الْحَرِيْقِ.

Had you been able to see [you would have known what had happened at that time] when the angels were claiming the souls of these disbelievers whilst striking them on their faces and their backs and while saying: ‘Taste now the torment of the fire!’ (8:50)

d. Verse 27 of Surah Muhammad (47) warns the hypocrites of Quraysh about their outcome. It states that if they continue with their hypocritical behavior, then the day is not far when Allah’s stern angels will strike their faces and backs while seizing their souls:

فَكَيْفَ اِذَا تَوَفَّتْهُمُ الْمَلٰٓئِكَةُ يَضْرِبُوْنَ وُجُوْهَهُمْ وَاَدْبَارَهُمْ.

[If this is their attitude,] what will happen at the time when angels claim their souls while striking their faces and their backs? (47:27)

Such a daunting situation will also be faced by those who remain entrenched in the filth of polytheism and continue keep calling upon others besides Allah. When the angels come to take their souls, they will be enveloped in despair, with no alternative but to admit their disbelief themselves. In Surah Al-A’raf, it is mentioned:

فَمَنْ اَظْلَمُ مِمَّنِ افْتَرٰي عَلَي اللّٰهِ كَذِبًا اَوْ كَذَّبَ بِاٰيٰتِهٖﵧ اُولٰٓئِكَ يَنَالُهُمْ نَصِيْبُهُمْ مِّنَ الْكِتٰبِﵧ حَتّٰ٘ي اِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْﶈ قَالُوْ٘ا اَيْنَ مَا كُنْتُمْ تَدْعُوْنَ مِنْ دُوْنِ اللّٰهِﵧ قَالُوْا ضَلُّوْا عَنَّا وَشَهِدُوْا عَلٰ٘ي اَنْفُسِهِمْ اَنَّهُمْ كَانُوْا كٰفِرِيْنَ.

So who can be more unjust than those who impute falsehood to God or deny His revelations. What has been [written for them] in their record as their share [in the life of this world] will reach them. Until when Our angels come to them to claim their souls, they will ask: ‘Where are those whom you worshipped besides God?’ They will reply: ‘All of them have been lost upon us,’ and will bear witness against themselves that they were in fact disbelievers. (7:37)

e. The same point is mentioned regarding the disbelievers of Quraysh in verse 28 of Surah An-Nahl, that when Allah’s angels approach them, they too will fabricate excuses and will insistently say that they were not committing any wrong deeds. The angels will say that Allah is fully aware of what they were doing. At that point, the angels will seize their souls:

الَّذِيْنَ تَتَوَفّٰىهُمُ الْمَلٰٓئِكَةُ ظَالِمِيْ٘ اَنْفُسِهِمْ فَاَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوْٓءٍ بَلٰ٘ي اِنَّ اللّٰهَ عَلِيْمٌۣ بِمَا كُنْتُمْ تَعْمَلُوْنَ.

On those whose souls will be claimed by the angels such that they would be doing injustice to their souls. So, they will immediately concede: ‘We were not doing anything evil.’ [The angels will reply:] ‘Why not! Indeed, God knows full well what you have been doing.’ (16:28)

From the subsequent verses in the same discussion, it is clear that the matter of seizing the souls by the angels is not exclusive to disbelievers, polytheists, hypocrites, and other criminals, but the souls of pure and righteous people will also be seized by them. The difference will be that while seizing the souls of the righteous, they will utter words of peace to them and give them the glad tidings of Paradise. It is stated:

الَّذِيْنَ تَتَوَفّٰىهُمُ الْمَلٰٓئِكَةُ طَيِّبِيْنَ يَقُوْلُوْنَ سَلٰمٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُوْنَ.

Those whose souls are claimed by the angels such that they are pure. The angels will say: ‘Peace be to you. Go and live in Paradise as a reward for your deeds.’ (16:32)

iii. Tawaffā as an Action of Death

The verb tawaffā as an action of death, is also used in a way where death itself becomes the subject. This is not only in Arabic but a common style in all languages, where a verb, condition, or event appears as the subject in the sentence. For instance, in our language, we say:

Disaster befell him.

Calamities surrounded him.

Fear overcame him.

Sleep overwhelmed him.

Illness afflicted him.

Poverty struck him down.

Death took him.

In verse 15 of Surah An-Nisa, the words hattā yatawaffāhunna al-mawt (حَتّٰي يتَوَفّٰهُنَّ الۡمَوۡتُ) are used. It means: ‘Until death takes them.’ These words are in reference to habitual prostitute women. It is stated to confine these women to their homes until they fall victim to death or until Allah decrees another law concerning them.¹⁰⁹

وَالّٰتِيْ يَاْتِيْنَ الْفَاحِشَةَ مِنْ نِّسَآئِكُمْ فَاسْتَشْهِدُوْا عَلَيْهِنَّ اَرْبَعَةً مِّنْكُمْﵐ فَاِنْ شَهِدُوْا فَاَمْسِكُوْهُنَّ فِي الْبُيُوْتِ حَتّٰي يَتَوَفّٰىهُنَّ الْمَوْتُ اَوْ يَجْعَلَ اللّٰهُ لَهُنَّ سَبِيْلًا.

And upon those of your women who commit fornication, call in as witnesses four people among yourselves to testify over them; then, if they testify, confine them to their homes until death overtakes them or God finds a way for them. (4:15)

iv. Tawaffā in the Passive Form (Yutawaffā)

‏iv. Tawaffā in the Passive Form (yutawaffā)

The Holy Qur’an also uses the verb tawaffā in the passive present tense form (mudari‘).¹¹⁰ In this regard, the words yutawaffā (يُتَوَفّٰي) from Surah Al-Hajj and Surah Ghafir, and yutawaffawna (يُتَوَفَّوۡنَ) from Surah Al-Baqarah (2) have been used. Their meanings are, respectively: ‘He is given death’ and ‘They are given death.’ According to the convention of the Arabic language, in this form, Allah Almighty is the implied doer, not mentioned due to the passive voice construction. In this style, tawaffā is also used in the context of death. The relevant verses in the Holy Qur’an are as follows:

a. In verse 5 of Surah Al-Hajj and verse 67 of Surah Ghafir (40), the different stages of human life in the world are described. It is stated that Allah nurtures humans after creating them. Some of them He calls back to Himself during their childhood, some reach Him in their youth, while others die in old age. All of their lives are limited, and a specific time for their death is appointed. No one can escape it, and just like death comes, the Day of Judgment will also certainly arrive. It cannot be prevented:

يٰ٘اَيُّهَا النَّاسُ اِنْ كُنْتُمْ فِيْ رَيْبٍ مِّنَ الْبَعْثِ فَاِنَّا خَلَقْنٰكُمْ مِّنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُّضْغَةٍ مُّخَلَّقَةٍ وَّغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْﵧ وَنُقِرُّ فِي الْاَرْحَامِ مَا نَشَآءُ اِلٰ٘ي اَجَلٍ مُّسَمًّي ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوْ٘ا اَشُدَّكُمْﵐ وَمِنْكُمْ مَّنْ يُّتَوَفّٰي وَمِنْكُمْ مَّنْ يُّرَدُّ اِلٰ٘ي اَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْۣ بَعْدِ عِلْمٍ شَيْـًٔاﵧ وَتَرَي الْاَرْضَ هَامِدَةً فَاِذَا٘ اَنْزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ وَاَنْۣبَتَتْ مِنْ كُلِّ زَوْجٍۣ بَهِيْجٍ.

People! If you have any doubt on being raised to life again, then reflect that We have created you from clay, then from sperm, then from a clot of blood, then from a lump of flesh which may be completed and also remains incomplete. So that We make evident to you some facts [that you should understand]. Whatever We want, We continue to lodge in the wombs until an appointed time. Then bring you forth in the form of a child. Then give time so that you may reach your maturity. And some from you are called back early and some are made to reach pathetic [old] age so that even after knowing a lot know nothing. Similarly, you see the earth dry. Then when We rain down water on it, it becomes lush and grows and sprouts exquisite things of all kinds. (22:5)

هُوَ الَّذِيْ خَلَقَكُمْ مِّنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوْ٘ا اَشُدَّكُمْ ثُمَّ لِتَكُوْنُوْا شُيُوْخًا وَمِنْكُمْ مَّنْ يُّتَوَفّٰي مِنْ قَبْلُ وَلِتَبْلُغُوْ٘ا اَجَلًا مُّسَمًّي وَّلَعَلَّكُمْ تَعْقِلُوْنَ.

It is He Who has created you from clay, then from a drop of fluid, then from a clot of blood; then He brings you out from the womb of the mother in the form of a child; then He nourishes you so that you reach your mature age; then He gives you respite so that you may reach old age. And some of you may die before this and some He gives respite so that you may complete an appointed term and all of this because you understand [the facts]. (40:67)

b. In Surah Al-Baqarah, where the law of the waiting period (‘iddah) for widowed women is described, the term yutawaffawna (يُتَوَفَّوۡنَ) is used for their deceased husbands. This refers to the men who pass away. The words of verse are:

وَالَّذِيْنَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُوْنَ اَزْوَاجًا يَّتَرَبَّصْنَ بِاَنْفُسِهِنَّ اَرْبَعَةَ اَشْهُرٍ وَّعَشْرًاﵐ فَاِذَا بَلَغْنَ اَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيْمَا فَعَلْنَ فِيْ٘ اَنْفُسِهِنَّ بِالْمَعْرُوْفِﵧ وَاللّٰهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ.

And those of you who die and leave wives behind, they too should keep themselves in waiting for four months and ten days; then when they have fulfilled their term, there is no blame on you about what they do with themselves in accordance with the norms. And God is well acquainted with what you do. (2:234)

Tawaffā Means Taking the Soul: Examples from the Hadith

The word tawaffā has also been frequently used in hadiths to mean death. Here are a few examples for instance. First, here is the narrative in which this very action of tawaffā is used for Prophet Jesus’s death.¹¹¹ It is narrated in Abu Dawud:

عن ‌أبي هريرة عن النبي صلى اللّٰه عليه وسلم قال: ليس بيني وبينه يعني عيسى عليه السلام نبي، وإنه نازل، فإذا رأيتموه فاعرفوه، رجل مربوع إلى الحمرة والبياض، بين ممصرتين، كأن رأسه يقطر وإن لم يصبه بلل، فيقاتل الناس على الإسلام فيدق الصليب، ويقتل الخنزير، ويضع الجزية، ويهلك اللّٰه في زمانه الملل كلها إلا لإسلام ويهلك المسيح الدجال، فيمكث في الأرض أربعين سنة ثم يتوفى، فيصلي عليه المسلمون.

It is narrated from Abu Huraira that the Prophet Muhammad (PBUH) said: There is no prophet between me and him (i.e., Jesus). And he is to descend. When you see him, recognize him. He will be a medium-statured man, his face will have a color of red and white. He will be wearing two yellow garments. His hair will be as if water is trickling from it, though it will not be wet. He will fight people for the sake of Islam. He will break the cross, kill the pig, and abolish the jizya. Allah will destroy all nations except Islam during his time. He will kill al-Masih ad-Dajjal. He will live on Earth for forty years. Then he will die, and the Muslims will pray his funeral prayer. (Abu Dawud No. 4324)

According to a narration in Bukhari, Anas bin Malik (RA) used the phrase watawaffāhu Allāhu ʿalā rāsi sittīna sanah which means ‘Allah gave him death at the age of sixty years’ for the death of the Prophet Muhammad, (PBUH):

عن انس بن مالك رضي اللّٰه عنه… بعثه اللّٰه على راس اربعين سنة، فاقام بمكة عشر سنين وبالمدينة عشر سنين، وتوفاه اللّٰه على راس ستين سنة.

It is narrated from Anas bin Malik… Allah made him (the Prophet Muhammad) a messenger at the age of forty. He stayed for ten years (after prophethood) in Mecca and ten years in Medina, and approximately at the age of sixty, Allah gave him death. (Bukhari No. 5900)

In another narration by Bukhari, the incident has been reported wherein Ali and Abbas, may Allah be pleased with them both, came to Umar (RA) with a matter concerning the inheritance of the Messenger of Allah, peace be upon him. On this occasion, Umar, while mentioning the death of the Prophet and Abu Bakr Siddiq (RA) used the same verb tawaffā. The relevant part of the narration is as follows:

قال لعلي وعباس: انشدكما باللّٰه، هل تعلمان ذلك؟ قالا: نعم، ثم توفى اللّٰه نبيه صلى اللّٰه عليه وسلم، فقال ابو بكر: انا ولي رسول اللّٰه، فقبضها ابو بكر يعمل فيها بما عمل به فيها رسول اللّٰه صلى اللّٰه عليه وسلم وانتما حينئذ.

واقبل على علي وعباس، تزعمان ان ابا بكر كذا وكذا واللّٰه يعلم انه فيها صادق بار راشد تابع للحق، ثم توفى اللّٰه ابا بكر.

Then he (meaning Umar, RA) asked Ali and Abbas, may Allah be pleased with them: ‘I ask you by Allah, do you also know this?’ They said, ‘Yes, we know.’ Then Allah Almighty gave death to His Prophet, and Abu Bakr (RA) said that he is the Khalifa of the Messenger of Allah, peace be upon him. Accordingly, he took possession of that property and acted in it according to the practice of the Prophet, peace be upon him.

Then turning to Ali and Abbas, may Allah be pleased with them both, he said: ‘You both were present at that time. You know very well that Abu Bakr (RA) did just so and Allah knows that Abu Bakr (RA) was sincere, cautious, well-intentioned, on the right path, and a follower of the truth. Then Allah Almighty also gave death to Abu Bakr.’ (Bukhari No. 5358)

In a narration by Ibn Majah, the words tawaffā Allah (توفيٰ اللّٰه) have been used for the death of Prophet Adam, peace be upon him:

عن ابي لبابة بن عبدالمنذر قال: قال النبي صلى اللّٰه عليه وسلم: إن يوم الجمعة سيد الايام واعظمها عند اللّٰه…خلق اللّٰه فيه آدم واهبط اللّٰه فيه آدم إلى الارض وفيه توفى اللّٰه آدم…

Abu Lubabah bin Abdul Munder (RA) says that the Prophet (PBUH) said: Indeed, the day of Friday is the leader of all days and the most revered in the sight of Allah Almighty;… Allah Almighty created Adam on this day, on this day He sent him down to Earth, and on this day Allah Almighty gave Adam death… (Ibn Majah No. 1084)

In al-Beyhaqi’s Sunan al-Kubra, Abdur Rahman bin Auf (RA) reported that on one occasion the Prophet (PBUH) prolonged a prostration such that it was feared that Allah had given him death. The word tawaffā has been used twice in this narration to mean death. The narration is as follows:

عن عبد الرحمن بن عوف قال: … فاستقبل القبلة فسجد فأطال السجود وأنا وراءه حتى ظننت أن اللّٰه تعالى توفاه فأقبلت أمشي حتى جئته فطأطأت رأسي أنظر في وجهه فرفع رأسه، فقال: ما لك يا عبد الرحمن؟ فقلت: لما أطلت السجود يا رسول اللّٰه، خشيت أن يكون اللّٰه قد توفى نفسك.

Abdur Rahman bin Auf (RA) reports: …The Messenger of Allah (PBUH) faced the Qibla and went into prostration. I was following him in prayer. He prolonged the prostration to such an extent that I feared that Allah Almighty had granted him death. I came close and looked at his face by lowering my head. Upon this, he raised his head and asked: Abdur Rahman, what is the matter? I replied, O Messenger of Allah, when you extended the prostration, I feared that Allah had given you death. (Sunan al-Kubra No. 2936)

2. The Use of Tawaffā for Sleep

The examples from verses of the Qur’an and hadith mentioned above fully ascertain that when Tawaffā has Allah Almighty as the Doer (Fa’il) and a human as the object (Maf‘ool), its meaning is the capture of the soul, that is, death. In this case, this verb cannot have any other meanings. Against this reasoning, an objection is raised that there are two instances in the Qur’an where Allah Almighty is the Doer of Tawaffā and human beings are the object. Yet despite this, the verb does not convey the meaning of death. It is instead used in the context of sleep, which is a state of life. These two instances are as follows:

وَهُوَ الَّذِيْ يَتَوَفّٰىكُمْ بِالَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ…

It is He Who claims your souls at night and also knows what you do during the day…(6:60)

اَللّٰهُ يَتَوَفَّي الْاَنْفُسَ حِيْنَ مَوْتِهَا وَالَّتِيْ لَمْ تَمُتْ فِيْ مَنَامِهَا….

In reality, it is God Who claims souls when their time of death arrives and those whose time of death has not come, He claims them similarly in the state of sleep… (39:42)

As per Javed Ahmed Ghamidi, it is incorrect to interpret the word here as being used in the sense of sleep. In this instance as well, the word is used in the exact same sense of ‘capturing the soul,’ as it has been used in Surah Aale Imran and other previously mentioned references.

As explained earlier, when the act of Tawaffā is described in a context where Allah is the subject (the doer) and a human being is the object, it signifies the capture of the soul. Death and sleep are two distinct outcomes of this act of soul capture. Therefore, in such usage, the direct meaning of Tawaffā is not death itself but rather the act that leads to it. Its fundamental meaning is, without a doubt, the capture of the soul.

The above verses of Surah Al-An‘am and Surah Az-Zumar make it clear that in both situations, death and sleep, the soul is captured and goes into the custody of Allah Almighty.¹¹² The difference is that in the case of sleep, it is returned and the person wakes up, whereas at the time of death, it is not returned and the person does not wake until the Day of Resurrection.¹¹³ The distinction between wakefulness and non-wakefulness is from the standpoint of our observation. The true nature of this distinction falls among the matters of the unseen, hence beyond our comprehension and perceptions.

The summary of this discussion is that when tawaffā is used in the context of an act of Allah Almighty, its sole meaning will be the capture of life. However, depending on the outcome, it will be applied in two different ways: one related to death and the other related to sleep. Thus, tawaffā in the sense of capturing life holds a common aspect in both manifestations. Due to this commonality, sometimes the terms sleep and death are used interchangeably. This is not just a similarity in concept or appearance, but also in the actual event. The words for death used for sleep in the following morning supplication taught by the Messenger of Allah, peace and blessings be upon him, are based on this reason:

الحمد للّٰه الذي أحيانا بعد ما أماتنا وإليه النشور.

Praise be to Allah, who has granted us life after death and to whom we shall return one day. (Bukhari No. 6312)

Thus, when tawaffā is used for sleep, it should not be considered a metaphorical use of death. It is the actual use of this word, meaning the capture of the soul.

This can be understood from the use of the word ahyāʾun (اَحْيَاء) in the following verses of Surah Al-Baqarah and Surah Aale Imran:

وَلَاتَقُوْلُوْا لِمَنْ يُّقْتَلُ فِيْ سَبِيْلِ اللّٰهِ اَمْوَاتٌ بَلْ اَحْيَآءٌ وَّلٰكِنْ لَّا تَشْعُرُوْنَ

And do not say that those slain in [this] cause of God are dead; they are not dead; in fact, they are alive, but you are not aware [of the manner in which they live]. (2:154)

وَلَا تَحْسَبَنَّ الَّذِيْنَ قُتِلُوْا فِيْ سَبِيْلِ اللّٰهِ اَمْوَاتًا بَلْ اَحْيَآءٌ عِنْدَ رَبِّهِمْ يُرْزَقُوْنَ

[Do not pay heed to these things, O Prophet!] and whoever have been slain [during this war] for the cause of God, never regard them as dead. They are not dead; in fact, they are alive in the presence of God; they are being well provided for. (3:169)

In these verses, the term ahyāʾun is used for those who are killed in the path of Allah, meaning they are alive. Here the word ‘alive’ retains its commonly understood meaning, just as we use the word ‘life’ in everyday language. Therefore, it would be incorrect to imply from these verses that ‘life’ carries two distinct meanings: one as life and another as the absence of life. The distinction between ordinary life and the life of a martyr does not lie in the question of being alive or not. Instead, it pertains to the nature and quality of life as perceived through our understanding and observation¹¹⁴. One form of life is accessible to some extent to human comprehension, while the other transcends our capacity to fully grasp or fathom its reality¹¹⁵.

The established method of language expression is such that sometimes; while remaining firm in their used meanings, it conveys additional meanings to simplify the word for a reader. In this case, their apparent meaning is the same well-known one, but the implied meaning can be metaphorical.

Please review the following two couplets by Allama Iqbal as an example:

جس میں نہ ہو انقلاب، موت ہے وہ زندگی

روحِ اُمم کی حیات کشمکش انقلاب

چمن زارِ محبت میں خموشی موت ہے بلبل

یہاں کی زندگی پابندیِ رسم فغاں تک ہے

Where there is no revolution, that life is death,

The life of nations’ spirits lies in the struggle of revolution.

In the garden of love, silence is death to the nightingale,

The life here is bound to the tradition of complaint.

In the first couplet, Iqbal equates a life without revolution to death, while in the second couplet, he equates silence to death. Therefore, it would be incorrect to infer that death has one meaning as silence and another as a life devoid of revolution. Every literary critic understands that, in this context, death is used in its conventional sense. However, the poet has metaphorically compared the stillness of inaction and rigidity to death, emphasizing the lifelessness inherent in such states.

From this detail, it is clear that when the agent of tawaffā is Allah and the subject is a human being, it implies the taking of life, and this applies to two different states – death and sleep.

The question arises: sleep and death are two distinct states—one allows life to continue, while the other marks its end. In this context, how can it be determined whether the phrase tawaffā Allāh nafsu-hu (“Allah took his soul”) refers to death or sleep? The answer lies in the context and indicators within the text.

The determination of whether a word in a sentence is used literally, metaphorically, or technically depends on the evidence provided in the sentence itself. Similarly, when a speaker chooses between different meanings of a word, the choice is clarified by indicators within the speech. These indicators—whether explicit or implied—exist within the sentence or its broader context, ensuring that the intended meaning is clear. As a result, the reader can easily discern the speaker’s intention without ambiguity.

The indicators in the aforementioned verses of Surah Az-Zumar and Surah Al-An‘am, which have specifically associated the action tawaffā with sleep, are the phrases fi manamiha (in their sleep) and bil-layl (at night). Apart from these, the context and the style of the sentence also suggest that no other meaning except sleep can be accepted here.

3. The Interpretation of wa rāfi‘uka ilayya

3. The Interpretation of wa Rāfi‘uka ilayya

The phrase wa rāfi‘uka ilayya (and I will raise you to Myself) in verse 54 of Surah Aal-e-Imran has been used to argue that these words prevent tawaffā from being interpreted as death. This argument is based on the notion that, in the case of death, the existence comprising both the soul and the body—upon which the act of elevation (raising) can be applied—no longer remains intact. In such a scenario, the object pronoun ‘ka’ (‘you’) would lose its coherence, as its referent is Jesus (PBUH) himself. While alive, Jesus (PBUH) remains a unified identity. However, in death, this personal identity does not persist in the same form; rather, it divides into distinct components—the soul of Jesus and the body of Jesus. This separation, it is argued, would render the notion of raising ‘you’ to Allah unclear or inapplicable if tawaffā were to imply death in this verse.

This argument is in itself against the norms of language and expression and the convention of the Holy Qur’an. It overlooks the reality that language is about communication, not logic. The intent and meanings conveyed by language are not determined by causal relationships as in mathematics, but are understood based on convention and usage. If well-known and conventional expressions are ignored, language turns into riddles and is unable to perform its fundamental function of communication.

Therefore, if someone presents the words wa rāfi‘uka ilayya (and I will raise you to Myself) from the mentioned verse as evidence to the argument that the object of the verb ‘raf‘’ applies to Jesus, who is a combination of body and soul, hence it is imperative that he was raised alive, then by the same principle, another person could use the words thumma ilayya marji‘ukum (then you shall all return to Me) to argue that the object of the verb ‘raj‘’ includes all the addressees, including Jews and Christians, who are a combination of body and soul and that it proves that all of them shall also return alive.

For better understanding of the subject, here are the sentences within the verse:

[This is what happened] and the Israelites started to devise covert schemes [against him] and [in response] God also devised a hidden scheme and, in such scheming, God is the best.

At that time when God said: Jesus, I have decided to give you death and lift you up to Myself and I shall purify you from these who have disbelieved in you and shall grant your followers supremacy over these disbelievers until the Day of Judgement. Then to Me finally you shall all have to return. So, at that time, I shall give verdict on what you have been differing in. (3:54-55)

Javed Ahmed Ghamidi’s position on this discussion is that the meaning of raf‘ (raising) cannot be determined in isolation from the structure and context of the sentence. Similarly, the interpretation of the preceding and following parts of the verse cannot be based on an isolated understanding of raf‘. Instead, the meanings of both parts— Rāfi‘uka ilayya wa mutahhiruka mina alladhīna kafarū (I will raise you to Myself and purify you from those who disbelieve)—must be determined in relation to Innī mutawaffīka (‘Indeed, I will cause you to die’).

Since the meaning of tawaffā is conclusively understood as death, i.e., the taking of the soul, Javed Ahmed Ghamidi asserts that no interpretation of the subsequent words should contradict or deviate from this established meaning. Based on this principle, he interprets the pronoun of address in rāfi‘uka (‘your raising’) as referring to the body of Jesus (PBUH) from which the soul had already been taken. According to him, this special treatment was granted to Jesus (PBUH) so that his pure body could be safeguarded from desecration or insult. He writes:

That is the Almighty after claiming Jesus’s soul will also lift his body to Him so that these evil-doers are not able to desecrate it. Jesus (PBUH) was a messenger of God and about messengers of God as per a law stated by the Qur’ān, the Almighty protects them and until their mission is accomplished none of their enemies is able to harm them in any way. Similarly, the Almighty does not tolerate people showing disrespect to them and people who are bent upon this are given respite to some extent and then He necessarily shields these messengers from their evil. (Al-Bayan 1/359)

As far as the words Wa mutahhiruka mina alladhīna kafarū are concerned, according to Javed Ahmed Ghamidi, they apply to the entire personality of Jesus. The meaning is that Allah will remove him from the impurities of the false beliefs and vile morals of the Jews and take him to His pure world:

The Almighty will separate him from these immoral people who are incriminated with evil concepts and take him to the world of the righteous which has been prepared for them. Meaning, I will separate you from those who are immersed in contaminations of knowledge and intellect and character and take you to the world prepared for the righteous and virtuous ones. (Al-Bayan 1/359)

4. Innī mutawaffīka – Maulana Islahi’s Interpretation

Javed Ahmed Ghamidi’s esteemed teacher, Imam Amin Ahsan Islahi, in the mentioned verse of Surah Aale Imran, did not interpret the word tawaffā as meaning the seizing of the soul or death. He has taken it to mean ‘taking completely’ instead. Therefore, he does not believe in the death of Jesus, peace be upon him. According to him, the stance of the majority of scholars is correct, which states that God lifted Jesus (PBUH) while he was alive. To substantiate his position, he has presented several other arguments in addition to the meaning of tawaffā. The summary of these arguments is as follows:

This is the summary of the position of Imam Amin Ahsan Islahi. Details are as follows:

The original meaning of tawaffā in Arabic is ‘to take something completely’ or ‘to seize something completely’. The use of this word to mean ‘to cause death’ is not literal but metaphorical. Words that are used in both their literal and metaphorical meanings depend on context indicators for their correct interpretation. The following context indicators are against interpreting tawaffā here as causing death:

First, this occasion is about the promise of victory and glad tidings from Allah to Prophet Jesus and his followers. The stories of all messengers testify that when their nations intended to kill them, Allah gave them the glad tidings of His protection and victory. If we look at this verse, it is clear that the whole verse is about glad tidings and the promise of victory. In this context, how can one say, ‘I am going to cause you to die’? That would have been what the Jews wanted. The only difference would have been that death would not have come at the hands of the Jews but through divine action.

Second, if tawaffā here means causing death, then the words ‘Rafiuka Ilayya’ (raising you to Myself) that follow become entirely unnecessary. What would be the point of saying, ‘I am going to cause you to die and raise you to Myself’? The context suggests that the words ‘Rafiuka Ilayya’ are clarifying the meaning of tawaffā, indicating that your tawaffā will be in the form of being raised to Me.

Third, the meaning of ‘Rafiuka Ilayya’ as merely elevating in rank is incorrect. In such a case, the word ‘Ilayya’ (to Me) becomes redundant, and no word in the Qur’an is used redundantly. If the expression of a higher status was the sole purpose, then in Arabic, ‘Rafiuka’ would have sufficed; ‘Ilayya’ was not needed. Look at the Qur’an, where this word is used to express the notion of higher status, it is used without ‘Ilayya’. For example:

‘مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ وَرَفَعَ بَعْضَهُمْ دَرَجٰتٍ’ – ‘Among them are also those whom Allah spoke to and raised some of them in degrees. (2:253)’

‘وَلَوْ شِئْنَا لَرَفَعْنٰهُ بِهَا وَلٰكِنَّهٗ٘ اَخْلَدَ اِلَي الْاَرْضِ’ – ‘And if We had willed, We could have elevated him with Our signs, but he clung to the earth. (7:176)’

‘وَرَفَعْنٰهُ مَكَانًا عَلِيًّا’ – ‘and [like Abraham] We had made him rise to a lofty status. (19:57)’

Fourth, in another place in the Qur’an where this subject is mentioned, the word Mutawaffīka (causing you to die) is completely omitted. After negating the killing and crucifixion, the only thing affirmed is being raised. ‘Bal Rafaa‘hu Allahu Ilayhi’ (But Allah raised him to Himself) is a very clear indication that the Qur’an is describing the literal form of tawaffā as Allah raising him towards Himself. Look at the verse:

وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوْهُ يَقِيْنًا ۣ . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِ وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا .

Neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him. And God is Mighty, very Wise. (4:157-158)

This verse was the most appropriate place to explain how Jesus (PBUH) died because here the Qur’an vehemently and forcefully refutes those who claimed his killing or crucifixion. If he had indeed died, the Qur’an would have clearly stated at this point that he was neither killed nor crucified but rather Allah gave him death. However, not only did the Qur’an refrain from saying this, but it also did not use the word tawaffā (causing death) here. Only the phrase ‘Rafa‘hu Allahu Ilayhi’ (Allah raised him to Himself) is used. Any discerning person can estimate how little room there is to interpret death from this Raf‘ (raise) after the negation of killing and crucifixion.

وَمُطَهِّرُكَ مِنَ الَّذِيْنَ كَفَرُوْا – Wa mutahhiruka mina alladhīna kafarū (purifying you from those who disbelieve) means separating you from the impure society and placing you among the righteous and virtuous. It’s a divine practice for prophets, peace be upon them, to stay among their people as long as there is some hope of their people to become believers. This hope ends when the people plot to kill the prophets. At that time, the prophets migrate following the divine command. Just as after the separation of the soul, the body is left only to decay and decompose, similarly, after the departure of a prophet, his rejecters are left to nothing but humiliation and disgrace. The prophets and their companions leave the impure environment and enter a pure and healthy one, which enhances their spiritual strength and health. On the contrary, the enemies of prophets, deprived of life-giving elements, swiftly move towards destruction… Since the ascension of Jesus (PBUH) to heaven is also a form of migration, he, like all other prophets who migrated, was given the glad tidings of victory and success after his migration, as mentioned later.’ (Tadabbur-e-Qur’an 2/103-105)

Javed Ahmed Ghamidi, with utmost respect, does not agree with the stance of Imam Amin Ahsan Islahi. His difference with Islahi’s arguments is based on the following points:

Firstly, Allah declared His protection of Jesus (PBUH) from the treachery of the Jews. Despite their relentless efforts, they were neither able to kill nor crucify him. It was Allah Himself who took Jesus’s soul.

Secondly, Allah announced the preservation of Jesus’s body from any form of disrespect. To ensure this, He raised it to Himself, safeguarding every aspect of his existence from harm.

Thirdly, Allah provided solace by assuring that He would remove Jesus (PBUH) from the presence of his enemies and take him to the company of the righteous and virtuous. In essence, this aligns with Allah’s practice regarding His messengers: after completing their mission and delivering the divine argument, He commands them to leave the deniers so His punishment may befall those who reject the truth.

As for the glad tidings, it has been explicitly stated that the followers of Jesus (PBUH) will always prevail over those who reject his message. Additionally, a perpetual penalty of subjugation was imposed on the deniers, lasting until the end of time.

This is a summary of the stance of Imam Amin Ahsan Islahi and in comparison, the stance of Javed Ahmed Ghamidi. The comparison clearly shows that the prominent evidence of Amin Ahsan Islahi’s position is that the verse and its context emphasize the glad tidings and the promise of victory from Allah. If death were to be interpreted, the event would not manifest as a symbol of glad tidings and victory; instead, it would become a manifestation of the Jews’ desire. Since this argument has also been adopted by other scholars, it is appropriate to understand Javed Ahmed Ghamidi’s position in more detail. We clarify this in the following two points:

A. The Sunnah of Allah, divine practice, regarding His messengers is that once the argument has been completed upon the addressees, the primary responsibility of the messenger is fulfilled. The next phase is the imposition of divine punishment upon the transgressors, and reward for the believers. On this occasion, Allah Almighty decides about the life of the messenger according to the condition of the nation. If He plans to establish the reward and punishment in presence of the messenger, He keeps the messenger alive, otherwise, He puts him to death. In Surah Al-Mu’min and Surah Yunus, Allah Almighty has informed the Messenger of Allah, may the blessings and peace of Allah be upon him, of this Sunnah of His. The verses read:

فَاصْبِرْ اِنَّ وَعْدَ اللّٰهِ حَقٌّ فَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا يُرْجَعُوْنَ

وَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللّٰهُ شَهِيْدٌ عَلٰي مَا يَفْعَلُوْنَ.

Imam Amin Ahsan Islahi, in his interpretation of the verse, writes:

The address is to the Prophet Muhammad (PBUH). The meaning is that the punishment they are being warned about, which they are considering empty threats due to its delay, and for which they are impatiently urging you, may be partly shown to them during your lifetime if Divine wisdom deems it appropriate. Otherwise, Allah will grant you death, and their return will be to Him. Then, Allah will lay bare all their records in front of them. (Tadabbur-e-Qur’an 4/60)

In the mission of Jesus (PBUH), this stage arrived when the Israelites were fully prepared to implement their plan. At this juncture, Allah decided to take the approach of death of his messenger. Thus, Allah announced His support and glad tidings for Jesus by declaring that He would take Jesus’s soul and purify his noble person from the deniers. The matter of reward and punishment for the Israelites would be such that the followers of Jesus – the Christians – will remain dominant over the rejecters – the Jews – until the Day of Judgment. The verse states:

وَمَكَرُوْا وَمَكَرَ اللّٰهُﵧ وَاللّٰهُ خَيْرُ الْمٰكِرِيْنَ . اِذْ قَالَ اللّٰهُ يٰعِيْسٰ٘ي اِنِّيْ مُتَوَفِّيْكَ وَرَافِعُكَ اِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِيْنَ كَفَرُوْا وَجَاعِلُ الَّذِيْنَ اتَّبَعُوْكَ فَوْقَ الَّذِيْنَ كَفَرُوْ٘ا اِلٰي يَوْمِ الْقِيٰمَةِ ثُمَّ اِلَيَّ مَرْجِعُكُمْ فَاَحْكُمُ بَيْنَكُمْ فِيْمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ

[This is what happened] and the Israelites started to devise covert schemes [against him] and [in response] God also devised a hidden scheme and in such scheming God is the best.

At that time when God said: Jesus, I have decided to give you death and lift you up to Myself and I shall purify you from those who have disbelieved in you and shall grant your followers supremacy over these disbelievers until the Day of Judgement. Then to Me finally you shall all have to return. So, at that time, I shall give verdict on what you have been differing in. (3:54-55)

B. When a Messenger of Allah completes the argument against his rejecters, and they become utterly helpless against his evidence and arguments, they start looking for ways to get rid of the Messenger. Typically, they resort to two methods: either they exile the Messenger or plot to kill him. The Qur’an makes it clear that the communities of the Messengers have dared to adopt both these methods. In Surah Ibrahim, where the stories of Allah’s Messengers are narrated, there is also a mention of the disbelievers threatening to exile the Messengers:

وَقَالَ الَّذِيْنَ كَفَرُوْا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِّنْ اَرْضِنَا٘ اَوْ لَتَعُوْدُنَّ فِيْ مِلَّتِنَا فَاَوْحٰ٘ي اِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظّٰلِمِيْنَ.

At this, the disbelievers said to their messengers: ‘We shall definitely banish you from our land or you will have to ultimately return to our way.’ Then their Lord revealed to them: “We shall destroy these unjust people. (14:13)

Imam Amin Ahsan Islahi interprets the above verse in the following words:

In the life of every Messenger, there eventually comes a phase when, being exhausted by his call, his people give him the notice that he must revert to their faith, or they will exile him from their land. When the situation reaches this point, Allah Almighty, through revelation, gives His Messengers glad tidings that He will destroy those oppressors and after which He will settle His Messengers on the Earth. (Tadabbur-e-Qur’an 4/317)

In Surah Al-Isra, there is mention of these very ploys by the disbelievers of Quraysh concerning the Messenger of Allah, peace be upon him:

وَاِنْ كَادُوْا لَيَسْتَفِزُّوْنَكَ مِنَ الْاَرْضِ لِيُخْرِجُوْكَ مِنْهَا وَاِذًا لَّا يَلْبَثُوْنَ خِلٰفَكَ اِلَّا قَلِيْلًا.

They are bent upon uprooting you from this land and driving you away from it. But if this happens, then they too will not be able to stay here for long. (17:76)

Similarly, it is a well-known fact that on the night when Prophet Muhammad (PBUH) migrated from Mecca, the disbelievers of Quraysh had plotted his murder.

In the case of Prophet Abraham (PBUH), this action had actually been carried out. Surah Ankabut informs that when Abraham’s addressees had no answer to his call, they decided to kill him and even acted upon it, but Allah Almighty kept him well protected:

فَمَا كَانَ جَوَابَ قَوْمِهٖ٘ اِلَّا٘ اَنْ قَالُوا اقْتُلُوْهُ اَوْ حَرِّقُوْهُ فَاَنْجٰىهُ اللّٰهُ مِنَ النَّارِ…

So, [when Abraham presented his message,] the only reply his nation gave was that they began saying to one another: ‘Kill him or burn him.’ Then God saved him from the fire… (29:24)

Regarding the matter of Jesus (PBUH), the Israelites resolved to kill him and, for this purpose, devised a conspiracy. The Qur’an refers to their scheme with the words wa makarū (and they plotted). This conspiracy was similar to the plans made by the people of Prophet Abraham’s nation before Jesus (PBUH) and by the people of Prophet Muhammad’s nation after Jesus (PBUH). The Qur’an uses the term makr (plot) to describe the conspiracy against Prophet Jesus and the term kayd¹¹⁶ (scheme) to refer to the conspiracy against Prophet Abraham. In Surah As-Saffat, it is stated:

فَاَرَادُوْا بِهٖ كَيْدًا فَجَعَلْنٰهُمُ الْاَسْفَلِيْنَ.

So, they tried to play a trick with him; but We did not let them succeed. (37:98)

When the nations decide to adopt such a brutal treatment with the Messengers of Allah, Allah then protects His Messengers and enforces the decree upon those nations. At this point, the Messenger is separated from that nation. The separation can occur in the form of migration to a different land while alive, or migration to the heavens through death. In both cases, it is a migration towards Allah, which manifests according to His command and His wisdom. The Qur’an has described this with reference to Prophet Abraham (PBUH) using the terms muhājirun ilā rabbī (a migrant towards my Lord) and dhāhibun ilā rabbī (one who goes to my Lord). This was the occasion when the people of Prophet Abraham (PBUH) decided to kill or burn him:

… وَقَالَ اِنِّيْ مُهَاجِرٌ اِلٰي رَبِّيْ اِنَّهٗ هُوَ الْعَزِيْزُ الْحَكِيْمُ.

Abraham [saw that none except him is prepared to believe in him, he] said: I migrate towards my Lord. Indeed, He alone is Powerful and very Wise. (29:26)

وَقَالَ اِنِّيْ ذَاهِبٌ اِلٰي رَبِّيْ سَيَهْدِيْنِ.

Abraham said: [Leaving you aside, now] I shall go towards my Lord. He shall definitely guide me. (37:99)

Javed Ahmed Ghamidi writes about this migration of Prophet Abraham (PBUH):

This is an expression of migration from his nation after Abraham (PBUH) had conclusively communicated the truth to them. When people are after killing a warner from God, His messengers are directed in this manner to migrate from them. On such occasions, it is not known what will happen in the future. Thus, it is needed that every step that the Lord guide them on whose trust such a big decision has been made. These words express precisely this trust in God. (Al Bayan 4/275)

After completing the argument against the nation of Lot and Shuayb (peace be upon them), when Allah decreed the punishment, He also separated these Messengers from their nations. Prophet Lot was commanded to take his family, except his wife, and leave his town. It is said about Prophet Shuayb (PBUH) that Allah delivered him and those who believed with him from the oppressors. This is mentioned in the following verse of Surah Hud:

قَالُوْا يٰلُوْطُ اِنَّا رُسُلُ رَبِّكَ لَنْ يَّصِلُوْ٘ا اِلَيْكَ فَاَسْرِ بِاَهْلِكَ بِقِطْعٍ مِّنَ الَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ اَحَدٌ اِلَّا امْرَاَتَكَ اِنَّهٗ مُصِيْبُهَا مَا٘ اَصَابَهُمْ اِنَّ مَوْعِدَهُمُ الصُّبْحُﵧ اَلَيْسَ الصُّبْحُ بِقَرِيْبٍ.

The angels said: Lot! We have been sent by your Lord; [rest assured;] they will not even be able to come near you. So, leave this place with your family in the last part of the night and none of you should look back, except for your wife, because she is to go through what these people will go through. The time of morning is fixed for their [punishment. Why do you worry?] Is not the morning near? (11:81)

وَلَمَّا جَآءَ اَمْرُنَا نَجَّيْنَا شُعَيْبًا وَّالَّذِيْنَ اٰمَنُوْا مَعَهٗ بِرَحْمَةٍ مِّنَّاﵐ وَاَخَذَتِ الَّذِيْنَ ظَلَمُوا الصَّيْحَةُ فَاَصْبَحُوْا فِيْ دِيَارِهِمْ جٰثِمِيْنَ.

[At this,] when Our directive was issued, We delivered with Our special blessing Shu‘ayb and those who had embraced faith with him, and those who had been unjust [to their souls] were struck by a roar and they were left lying face down in their houses. (11:94)

As for Jesus (PBUH), the method adopted to save him from the Israelites and to migrate him towards Allah was that Allah caused him to die and lifted his blessed body away from them.¹¹⁷ It is stated in Surah An-Nisa:

Among these verses, bal rafa‘ahu Allāhu ilayh means that Allah took the soul of Jesus (PBUH) and lifted his body from within the Israelites. Javed Ahmed Ghamidi writes:

The clarification of this lifting is provided by the Qur’an in verse 55 of Surah Al-Imran (3) in such a manner as after death, Allah will lift him towards Himself. This means that the soul will be taken and his body will also be lifted so that his enemies cannot dishonor it. Jesus (PBUH) was a Messenger of Allah, and concerning Messengers, Allah’s law in the Qur’an is that He protects them, and their enemies are never successful in harming them until their mission is accomplished. Likewise, Allah does not tolerate the insult and humiliation of them, and those who pursue it are, after being given a certain extent of respite, inevitably protected by Allah from their overreach. (Al-Bayan 1/573)

5. The meaning of Qabla Mawtihī in Surah An-Nisa

5. The Meaning of Qabla Mawtihī in Surah An-Nisa

Surah An-Nisa was revealed after the migration of the Prophet from Mecca to Medina. This was the time when a Muslim state had been established in Medina and the Prophet Muhammad (PBUH) was culminating the argument of the religion against the People of the Book and purifying and cleansing the Muslims. Hence, the subject matter of this Surah revolves around laying down the foundations for a righteous society for the Muslim community and its purification¹¹⁸.

This Surah contains 176 verses. However, its main subject concludes at verse 126. The verses completing the subject matter are:

وَمَنْ اَحْسَنُ دِيْنًا مِّمَّنْ اَسْلَمَ وَجْهَهٗ لِلّٰهِ وَهُوَ مُحْسِنٌ وَّاتَّبَعَ مِلَّةَ اِبْرٰهِيْمَ حَنِيْفًاﵧ وَاتَّخَذَ اللّٰهُ اِبْرٰهِيْمَ خَلِيْلًا. وَلِلّٰهِ مَا فِي السَّمٰوٰتِ وَمَا فِي الْاَرْضِﵧ وَكَانَ اللّٰهُ بِكُلِّ شَيْءٍ مُّحِيْطًا.

[These Hypocrites give preference to the Idolaters with regard to the believers] and [do not understand] who has a better religion than he who resigns himself to God and is one thorough in his deeds and follows the way of Abraham who was totally devoted – and [because of this very reason] God had chosen Abraham to be His friend. [Who is more worthy than God to submit oneself to because] to God belongs all that is in the heavens and the earth, and God encompasses all things. (4:125-126)

The portion of the Surah from this verse to its conclusion functions as an appendix, addressing questions that arose during the time of its revelation.

The first question was posed by the Muslims who struggled fulfilling the demands of faith and morals. This question begins with the following words in verse 127: Wa yastaftūnaka fī an-nisāʾ (They ask you for a legal verdict concerning women). It pertains to the issues of dowry and justice in the case of marrying the mothers of orphans. The answer to this question has been given in verses up to 134.

The second question is evident from the behavior of the hypocrites. They preferred their relationships with the People of the Book over truth and righteousness, and questioned why Allah had decreed punishment for the Jews and Christians along with the polytheists. Their question has been answered in verses up to 152.

The third question was raised by the People of the Book in the form of a demand. The response is offered in verses up to 175.

The fourth and final question is about the rulings on inheritance mentioned at the beginning of the Surah. The response to this is given in verse 176.

The third question that the People of the Book raised with Prophet Muhammad (PBUH) in the form of a demand is stated in verse 153 of the Qur’an:

يَسْـَٔلُكَ اَهْلُ الْكِتٰبِ اَنْ تُنَزِّلَ عَلَيْهِمْ كِتٰبًا مِّنَ السَّمَآءِ…

These People of the Book ask you to bring down directly to them a book from the heavens [instead of this Qur’an]. (4:153)

Allah Almighty has responded to this in an extremely stern tone, enumerating the worst crimes of the Jews with the full force of His speech. Regarding this exchange of question and answer, Javed Ahmed Ghamidi has written:

Now this is the third question which in response to the call of this Surah was posed by the People of the Book in the form of a demand. They demanded that instead of the Qur’an, they wanted a book directly revealed to them from the heavens. Only after that would they be willing to embrace faith. The answer given to them is couched in such an aggressive tone that in the words of Imam Amin Ahsan Islahi anger is exuding from every single word. He writes:

… The whole speech from the beginning to the end is based only on the charge sheet against them and the force and flow of the discourse is such that it becomes difficult to ascertain where exactly the speech ends. In such a forceful and furious discourse, the predicate is generally suppressed. It is as if the rage of the speaker has taken the place of this predicate, and it becomes evident from the subject as to what the speaker intends to say. (Tadabbur-e-Qur’an 2/415) (Al-Bayan 1/567-568)

In this indictment of crimes, the following criminal activities of the Jews have been described:

1. They demanded from Moses to make them see Allah directly. (Verse 153)

2. Despite witnessing clear signs, they took the calf as a deity. (Verse 153)

3. Allah hung the Tūr mountain over their heads to take their solemn pledge that they would enter the place of worship humbly and not desecrate the Sabbath, but they broke this firm covenant. (Verse 154)

4. They rejected Allah’s signs. (Verse 155)

5. They killed the prophets without any justification. (Verse 155)

6. They said that their hearts were impervious to Moses’s teachings. (Verse 155)

7. In general, they chose disbelief. (Verse 156)

8. They slandered Mary. (Verse 156)

9. They falsely claimed to have killed Allah’s Messenger Jesus. (Verse 157)

10. Despite prohibition from Allah, they continued to trade in usury. (Verse 161)

11. They consumed people’s wealth through illicit means. (Verse 161)

This is a list of the crimes committed by the People of the Book. Their questions clearly indicate that this response does not meet their demand. Their demand is that Allah should send down a book directly to them instead of this Qur’an. This statement is an expression of Allah’s severe wrath. The reason for this is that their demand is the worst manifestation of their narrow-mindedness, baseness, and insolence. Therefore, Allah, with the full grandeur of His speech, has exposed their reality and, between the lines, indicated that those who have previously made even greater demands and persisted in defiance despite witnessing Allah’s magnificent signs will not refrain from such behavior.

The ninth crime from the list is that they claimed to have killed Jesus who was in direct protection of God because of his status as a divine messenger and could not be harmed by anyone. Since this claim was tantamount to challenging the divine law of Messengership of Allah, it was immediately refuted forcefully declaring:

… وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْﵧ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُﵧ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّﵐ وَمَا قَتَلُوْهُ يَقِيْنًا . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِ…

…neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who disagree on it are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him… (4:157-158)

From this detail, it is clear that the above sentence is not related to the next sentence, but to the previous sentence, which is the ninth crime of the Israelites. The words of the sentence are:

وَقَوْلِهِمْ اِنَّا قَتَلْنَا الْمَسِيْحَ عِيْسَي ابْنَ مَرْيَمَ رَسُوْلَ اللّٰهِ …

Because of their claim that we have killed Jesus, son of Mary, the Messenger of Allah… (4:157)

Now the question arises as to what is meant by the directive of verse 159, and the answer to that is that it is a response to the demand of the Israelites, which appears at the beginning of the discourse in the following words:

يَسْـَٔلُكَ اَهْلُ الْكِتٰبِ اَنْ تُنَزِّلَ عَلَيْهِمْ كِتٰبًا مِّنَ السَّمَآءِ …

These People of the Book ask you to bring down directly to them a book from the heavens [instead of this Qur’an]. (4:153)

In response to this, it has been stated:

وَاِنْ مِّنْ اَهْلِ الْكِتٰبِ اِلَّا لَيُؤْمِنَنَّ بِهٖ قَبْلَ مَوْتِهٖﵐ وَيَوْمَ الْقِيٰمَةِ يَكُوْنُ عَلَيْهِمْ شَهِيْدًا.

[This is a list of their crimes; so, if they are now demanding that a book other than the Qur’an be directly revealed to them from the heavens, just ignore them. O Prophet!] Everyone from among these People of the Book shall definitely believe in [this Qur’an] before his death; and on the Day of Judgement it will bear witness to them. (4:159)

Finally, it is clarified that the People of the Book who accept the Qur’an as Allah’s book are exempted from this admonition. They not only accept the Qur’an as the divine book but also consider the books that were revealed earlier as divine revelations from Allah. It is stated:

لٰكِنِ الرّٰسِخُوْنَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُوْنَ يُؤْمِنُوْنَ بِمَا٘ اُنْزِلَ اِلَيْكَ وَمَا٘ اُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيْمِيْنَ الصَّلٰوةَ وَالْمُؤْتُوْنَ الزَّكٰوةَ وَالْمُؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِ اُولٰٓئِكَ سَنُؤْتِيْهِمْ اَجْرًا عَظِيْمًا.

However, those of deep knowledge among them and those who have faith believe in what has been revealed to you and what was revealed before you and are especially diligent in the prayer, pay the zakah, and believe in God and the Last Day. It is those whom We shall soon richly reward. (4:162)

According to this detail, the arrangement of the discourse comes forth as follows:

1. The demand of the Israelites from the Messenger of Allah for a book directly sent down to them, instead of the Qur’an

2. The first parenthetical sentence¹¹⁹: Allah’s expression of anger and reprimand regarding their illegitimate demand by pointing out their crimes

3. The answer from Allah to the Israelites’s query: The declaration that every individual from the People of the Book who is an addressee of the Messenger of Allah will come to believe in the Qur’an as Allah’s book before their death

4. The second parenthetical sentence: The addition of some more crimes in their list of crimes.

5. Commentary on those from the People of the Book who accept the Qur’an as the divine book: Their admiration and the announcement of a great reward for them

In this context, now read the whole discourse once more so that the purpose and meaning of the verse under discussion become clear in its full context and subtext:

يَسْـَٔلُكَ اَهْلُ الْكِتٰبِ اَنْ تُنَزِّلَ عَلَيْهِمْ كِتٰبًا مِّنَ السَّمَآءِ فَقَدْ سَاَلُوْا مُوْسٰ٘ياَكْبَرَ مِنْ ذٰلِكَ فَقَالُوْ٘ا اَرِنَا اللّٰهَ جَهْرَةً فَاَخَذَتْهُمُ الصّٰعِقَةُ بِظُلْمِهِمْﵐ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْۣ بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنٰتُ فَعَفَوْنَا عَنْ ذٰلِكَﵐ وَاٰتَيْنَا مُوْسٰي سُلْطٰنًا مُّبِيْنًا . وَرَفَعْنَا فَوْقَهُمُ الطُّوْرَ بِمِيْثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَّقُلْنَا لَهُمْ لَا تَعْدُوْا فِي السَّبْتِ وَاَخَذْنَا مِنْهُمْ مِّيْثَاقًا غَلِيْظًا . فَبِمَا نَقْضِهِمْ مِّيْثَاقَهُمْ وَكُفْرِهِمْ بِاٰيٰتِ اللّٰهِ وَقَتْلِهِمُ الْاَنْۣبِيَآءَ بِغَيْرِ حَقٍّ وَّقَوْلِهِمْ قُلُوْبُنَا غُلْفٌﵧ بَلْ طَبَعَ اللّٰهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُوْنَ اِلَّا قَلِيْلًا. وَّبِكُفْرِهِمْ وَقَوْلِهِمْ عَلٰي مَرْيَمَ بُهْتَانًا عَظِيْمًا . وَّقَوْلِهِمْ اِنَّا قَتَلْنَا الْمَسِيْحَ عِيْسَي ابْنَ مَرْيَمَ رَسُوْلَ اللّٰهِﵐ وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْﵧ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُﵧ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّﵐ وَمَا قَتَلُوْهُ يَقِيْنًا ۣ . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِﵧ وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا . وَاِنْ مِّنْ اَهْلِ الْكِتٰبِ اِلَّا لَيُؤْمِنَنَّ بِهٖ قَبْلَ مَوْتِهٖﵐ وَيَوْمَ الْقِيٰمَةِ يَكُوْنُ عَلَيْهِمْ شَهِيْدًا . فَبِظُلْمٍ مِّنَ الَّذِيْنَ هَادُوْا حَرَّمْنَا عَلَيْهِمْ طَيِّبٰتٍ اُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَنْ سَبِيْلِ اللّٰهِ كَثِيْرًا . وَّاَخْذِهِمُ الرِّبٰوا وَقَدْ نُهُوْا عَنْهُ وَاَكْلِهِمْ اَمْوَالَ النَّاسِ بِالْبَاطِلِﵧ وَاَعْتَدْنَا لِلْكٰفِرِيْنَ مِنْهُمْ عَذَابًا اَلِيْمًا . لٰكِنِ الرّٰسِخُوْنَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُوْنَ يُؤْمِنُوْنَ بِمَا٘ اُنْزِلَ اِلَيْكَ وَمَا٘ اُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيْمِيْنَ الصَّلٰوةَ وَالْمُؤْتُوْنَ الزَّكٰوةَ وَالْمُؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِﵧ اُولٰٓئِكَ سَنُؤْتِيْهِمْ اَجْرًا عَظِيْمًا.

These People of the Book ask you to bring down directly to them a book from the heavens [instead of this Qur’ān]. So, this is no matter of wonder. Of Moses they made an even greater demand. They had asked him: ‘Show us God face to face.’ Then, because of this rebelliousness, a thunderbolt struck them. After that, they deified the calf even when obvious signs had come to them; yet We still forgave this and had given Moses clear dominance [on them].

And We had lifted Ṭūr over them with a covenant with them and had directed them: ‘Enter the gates [of the city] bowing your heads,’ and had said to them: ‘Do not be disobedient in the matter of the Sabbath,’ and [on all these things] We had taken from them a firm covenant. Then because they broke their covenant [We laid a curse on them] and because they denied the revelations of God and because they killed the prophets unjustly and because they said: ‘Our hearts have a covering on them.’ – no, in fact, it is God who has sealed their hearts because of their disbelief; so, [now] they will seldom embrace faith and because of their disbelief and because of their vicious accusation against Mary.

And because of their claim: ‘We have killed the Messiah, Jesus son of Mary, the Messenger of God.’ – even though neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him. And God is Mighty, very Wise. [This is a list of their crimes; so, if they are now demanding that a book other than the Qur’ān be directly revealed to them from the heavens, just ignore them. O Prophet!] Everyone from among these People of the Book shall definitely believe in [this Qur’ān] before his death; and on the Day of Judgement it will bear witness to them.

Then only because of the iniquity of these Jews, We had also forbidden them wholesome things which had been allowed to them and because they have been stopping others a lot from the path of God and because they have been taking interest even though they had been stopped from it and because they have been unjustly devouring the wealth of others, and it is for their disbelievers that We have prepared a woeful punishment. However, those of deep knowledge among them and those who have faith believe in what has been revealed to you and what was revealed before you and are especially diligent in the prayer and pay the zakah and believe in God and the Last Day. It is these whom We shall soon richly reward. (4:153-162)

With this explanation and detail, the references of all pronouns in verse 159 have become completely clear. According to this:

This is Javed Ahmed Ghamidi’s stance regarding the mentioned verse. If someone enquires about the basis on which he has identified the references for these pronouns, the definitive answer is that he has done so through the standard methodology applied in any discourse.

A fundamental principle of language and expression is that the references of pronouns in a discourse are understood from the subject matter, context, and indicators within the text. Pronouns such as he, they, it, and them serve as substitutes for nouns mentioned earlier in the discourse. When these pronouns are used, they must follow a clear reference to the nouns they replace. In cases where ambiguity arises, the context, subject matter, and intent of the discourse are used to clarify their reference. These components are collectively referred to as ‘indicators.’

Javed Ahmed Ghamidi has declared the reference of the pronoun in layu’minanna bihī to be the Glorious Qur’an and the reference of the pronoun in qabla mawtihī to be every member of the People of the Book who was a direct addressee of the Prophet’s message. The detail of the indicators for this determination in the discourse is as follows:

The first indicator is the phrase at the beginning of the discourse yas’aluka ahl al-kitābi an tunazzila ‘alayhim kitāban mina as-samāi (The People of the Book are demanding from you to send down a book directly from the heavens upon them). This sentence outlines the whole subject matter of the discourse, namely, what Allah Almighty has chosen for His commentary. That is, the People of the Book’s demand that the Prophet should present a book specifically revealed for the Israelites as opposed to the Qur’an which was revealed upon his heart. The rest of the discourse is a manifestation of Allah’s reproach over this demand.

From this sentence, along with understanding the subject under discussion, the following information is also gathered:

This indicator shows that the subject matter of the discourse is the issue of the People of the Book’s belief or disbelief in the Qur’an.

The second indicator is found at the end of the discourse in these words: Lākin ar-rāsikhūna fī al-‘ilmi minhum wal-mu’minūna yu’minūna bimā unzila ilayka wa mā unzila min qablika, wal-muqīmīna as-salāta wal-mu’tūna az-zakāta wal-mu’minūna billāhi wa al-yawmi al-ākhiri, ulā’ika sanu’tīhim ajran ‘azīmā (However, those of deep knowledge among them and those who have faith believe in what has been revealed to you and what was revealed before you and are especially diligent in the prayer and pay the zakah and believe in God and the Last Day. It is these whom We shall soon richly reward.) This section mentions those People of the Book who believe that the book revealed to the Prophet, the Glorious Qur’an, is from Allah. This means there were two types of people among the People of the Book during the Prophet’s time. The majority were those refusing to accept the Qur’an as a divine book. Yet, among their knowledgeable and faithful, there were individuals recognizing the Qur’an as a revelation from Allah. This indicator also clarifies the discourse’s subject as the belief or disbelief of the People of the Book in the Qur’an.

Additionally, this sentence clarifies the following facts:

It should also be noted that this is a sentence of threat and warning. It means that the matters being explained to them by means of reason will become a reality in the coming days. They should think about what they will do at that time. They would have no choice other than believing it. (Al-Bayan 1/574)

This is Javed Ahmed Ghamidi’s position regarding the interpretation of verse 159 from Surah An-Nisa. In his opinion, the subject, sequence, and arrangement of the statements, and the context of the verse accepts only one interpretation discussed above.

After clarifying Javed Ahmed Ghamidi’s position, it is also necessary to understand the mistake found in the position held by traditional scholars.

The general stance of our scholars regarding the interpretation of verse 159 of An-Nisa is that both objective pronouns in the phrase Layu’minanna bihi qabla mawtihī refer to Jesus (PBUH). Accordingly, the meaning of the verse would be: ‘Every person from the People of the Book will necessarily believe in Jesus before his death.’

The reason for the error in this interpretation lies in the following words of the verses 157-158:

…وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّﵐ وَمَا قَتَلُوْهُ يَقِيْنًا . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِ.

…neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him… (4:157-158)

This passage is part of the parenthetical statement that begins with Faqad saʾalū Mūsā akbara min dhālika. and mentions the indictment against the Israelites as a rebuke. This parenthetical statement ends with the words azīzan Hakīman. The sentence from wa mā qatalūhu to azīzan Hakīman is another parenthetical statement within the one containing the threat. Imam Amin Ahsan Islahi explains the need for this additional parenthetical statement as follows:

The Qur’anic verse denies the claim of the Jews to have killed Jesus. There are two aspects to this immediate denial. One is that God’s messengers are under His protection and that the plots of their enemies against them are not allowed to succeed by God. Hence, the Jewish claim of killing or crucifying Jesus is completely baseless. They have utterly failed in their mischief but have become permanently detested and cursed for carrying the burden of a false claim. The second aspect is that nowhere did an event of killing or crucifixion of Jesus occur, but Paul’s followers, the Christians, concocted this imaginary tale into a complete mythology and thus cut their own noses to spite others’ face. (Tadabbur-e-Qur’an 2/420)

When this second parenthetical statement is considered within the context of the threatening tone of the discourse, it becomes evident that it pertains to the list of crimes, some of which are mentioned before and others after it. Verse 159 bears no connection to this context.

From this detail, it is evident that the interpretation by the majority of scholars does not match the text therefore, it cannot be considered correct.

Nevertheless, for the sake of argument, even if we consider it correct, its application and relevance cannot be determined. As a result, it creates an impossible situation, and the content of the verse no longer remains applicable or feasible.

It is fairly visible that the scholars’ position is that both objective pronouns in the phrase Layu’minanna bihi qabla mawtihī refer to Jesus. In that case, the meaning of the verse would be as follows: Every Jew and Christian will necessarily believe in Jesus before Jesus’s death, meaning every Jew and Christian will face death only after believing in Jesus.

There are five possible avenues for applying this statement:

6. Is the Concept of the Descent of Jesus included in the articles of Faith?

6. Is the Concept of the Descent of Jesus Included in the Articles of Faith?

Our scholars include the concept of the descent of Jesus (PBUH) in articles of faith. In their view, this is an article of faith, just like the belief in the oneness of God (Monotheism), Messengership, and the Hereafter, and it is obligatory for every believer to adopt it. Their intention is to force Muslims to believe that Jesus (PBUH) was taken up alive to the heavens and that he will descend directly from the heavens near the Day of Judgment, will kill the Dajjal, establish the dominance of Islam in the world, and then pass away.

According to Javed Ahmed Ghamidi, even if the narratives of the ascension, descent, life, and death of Jesus (PBUH) are considered authentic, it is correct to mention them as signs of the Day of Judgment or as predictions of the Prophet Muhammad (PBUH), and on that basis, believing in them can also be considered a demand of faith in the Prophet. However, it cannot be deemed as the essence of belief and faith. Doing so is against the well-established conventions of the religion.

Faith means to believe in something with complete certainty of heart. Its foundation is belief in Allah, but in terms of specifics, it comprises the following five things:

Allah Almighty says in the Holy Qur’an:

اٰمَنَ الرَّسُوْلُ بِمَا٘ اُنْزِلَ اِلَيْهِ مِنْ رَّبِّهٖ وَالْمُؤْمِنُوْنَ كُلٌّ اٰمَنَ بِاللّٰهِ وَمَلٰٓئِكَتِهٖ وَكُتُبِهٖ وَرُسُلِهٖ لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِّنْ رُّسُلِهٖ وَقَالُوْا سَمِعْنَا وَاَطَعْنَا غُفْرَانَكَ رَبَّنَا وَاِلَيْكَ الْمَصِيْرُ.

Our Messenger has professed faith in what has been revealed to him by His Lord, and so have his followers. All these professed faith in God and His angels and His books and His messengers. [They affirm:] ‘We do not discriminate between any of God’s messengers,’ and they have said: ‘We listened and obeyed. Lord! We seek Your forgiveness, and [know that] to You shall we return’ (2:285)

The Messenger of Allah (PBUH) included a branch of faith in Allah — the belief in the good and bad of destiny — and explained it in the following manner:

الإيمان أن تؤمن باللّٰه، وملٰئكته، وكتبه، ورسله، واليوم الاٰخر، و تؤمن بالقدر خيره وشره.

Faith implies that you believe in Allah, His angels, His books, His messengers, the Day of Judgment, and that every good and evil is from your Lord¹²¹. (Sahih Muslim, 102)

It is clear from the above verse and the narrative that in religion, only the above five things are deemed articles of faith. It is not correct to describe other parts of the religion as articles of faith. When Allah and His Messenger have determined the subjects of the articles of faith, we have no right to change or add anything to them.

Hence, for instance, we will include prayers, alms-giving, fasting, pilgrimage, and animal sacrifice within the category of worship; adopt interpretations of the law and Shariah for jihad and penalties; consider the destruction of Aad and Thamud, the companions of the cave, and the events of Dhul-Qarnayn as accounts of the past; consider the victory of Mecca and the victories of the Romans as prophecies; and call the emergence of Gog and Magog as signs of the Day of Judgment. All of these are realities, their attribution to the Prophet is beyond doubt. We will accept them and consider their denial to be against faith, but we will not use the term ‘articles of faith’ for them.

Another important aspect associated with this issue is that the teachings of the Qur’an requiring contemplation and leaving room for difference of opinion should not be included in the category of articles of faith as they may lead to two academic complications.

From one perspective, the scope of articles of faith (Īmānīyāt) becomes a matter of debate because they are the foundations of the faith, and allowing room for discussion and disagreement in these matters is akin to placing the very foundations of religion in a state of contention. Hence, if differing reports and narratives are included within the domain of articles of faith, it would essentially open the door to disputes and controversies on the core tenets of faith. For instance, the concept of the Finality of Prophethood is an integral part of belief in Prophethood. It is obligatory to accept this without any reservations. To deviate from it is to deviate from faith itself. There is no room for debate or dispute on this matter while maintaining one’s faith. However, if, for example, the signs of the Day of Judgment—such as a slave girl giving birth to her mistress, Arabs competing in constructing tall buildings, the sun rising from the west, or a particular creature emerging from the earth—are included in the list of articles of faith, which are subject to interpretation, then essential doctrinal beliefs like Prophethood and the Finality of Prophethood would also start being considered open to interpretation.

On the other hand, if viewed from another perspective, elevating the status of reports and narratives to that of Īmānīyāt would eliminate the possibility of reflection and difference of opinion regarding them. Consequently, if a hadith scholar or commentator does not accept them or offers a different interpretation, it would cast doubt on his belief and faith.

Conversely, giving the status of article of faith to debatable issues will cease the possibility of deliberation and difference of opinion about them. It means that if a hadith expert or an exegete does not accept them or offers a different interpretation of such issues, he will make his faith questionable.

It can be understood with the help of a few examples. The question of who are the ghayril-maghḍūbi ‘alayhim wa lā ad-dāllīn in the Qur’an or which tree is meant by the shajaratun from which Prophet Adam (PBUH) was prohibited can be subject to discussion and examination. Such questionable issues lead to differences of opinion among scholars. The same is the case of Dhul-Qarnayn and Khidr. The word Dhul-Qarnayn semantically means ‘the one with two horns,’ but the Qur’an is silent on who this term refers to. Some scholars interpret it as Alexander the Great, some think he was a king from Yemen, and others believe he was the Persian King Khosrow. Regarding Khidr, there are three prominent opinions: some believe he was an angel, others think he was a prophet, and some view him as a saint. Such scholarly differences clearly do not affect articles of faith, but if we classify these kinds of reports among articles of faith, then in the first case, discussion about them will be closed off, and in the second case, interpreters and commentators with differing views might face accusations of denying articles of faith. Consequently, this could lead to a situation where separate lists of articles of faith by learned individuals start to emerge, compromising the acknowledged status and rank of agreed-upon articles of faith.

Therefore, it is essential that articles of faith be kept entirely above such debates and disputes.

This statement makes it clear that Javed Ahmed Ghamidi differs from traditional scholars on the meaning of tawaffā. While he interprets it to mean ‘giving death,’ traditional scholars understand it as ‘receiving something wholly and completely.’
The word mutawaffi is the active participle derived from the same root. In the expression Innī mutawaffīka, the subject is Allah, implied in the word innī, indeed I. The pronoun ka, referring to the addressee, that is, Jesus, is the object.
For detail of these arguments refer to Chapter 2, ‘The View of the Traditional Scholars.’
It should be clarified, however, that lexicon—whether it manifests in spoken language or is compiled in dictionaries—is fundamentally based on convention. That is, it is convention that determines the meanings in which a particular word is used, which meanings are specific to certain styles, what contextual indicators distinguish between literal and figurative meanings, and which meanings are common and well-established versus rare, unfamiliar, or contrary to expectation.
Here are a few examples where the Urdu word ladka is the object.
Here are a few examples in which the word ladka (boy) appears as the subject.
That is, if the object (silah) changes, a greater variety of meanings will emerge. This can be observed by reflecting on the stylistic differences between expressions such as “utha rakha hai” (has been lifted and kept), “utha diya hai” (has been lifted and taken away), and “uthaya hai” (has lifted).
If the Qur’anic definition of tawaffā al-nafs (taking of the soul) is kept in mind, then the phrase Innī mutawaffīka in Surah Aale-Imran should also be understood in the same sense. Furthermore, it should be noted that whenever forms such as natawaffayannaka (we will take you), yatawaffakum (He takes you), tawaffana (take us), and tawaffani (take me) appear in the Qur’an, they consistently refer to different human souls (anfus insaniyah). For instance, yatawaffakum would mean He takes your souls (yatawaffā nafsakum) or He takes the souls (yatawaffā al-anfus).
Though this verb takes the form of a command/request from the human being, yet the subject to give death is Allah.
Later on, the law about the punishment of fornication was revealed and abrogated the law under discussion. The law about zina is mention in the inaugural verses of Surah An-Nur.
In the case of the passive voice (fi‘l majhool), the subject (fa‘il) is not mentioned; instead, the object (maf‘ool) takes its place as the focal point of the action.
All the exegetes and commentators who interpreted the word mutawaffīka, appearing in Surah Aale Imran, to mean ‘receiving alive’, have explained this word in the Hadith to mean die.
The nature of soul’s being captured at the time of sleep is not known to us. Only Allah knows it. We have been told that when a man sleeps his soul is captured, the way it is captured at the time of death.
The soul captured at the time of sleep, is returned after a while. However, in case of death the soul captured will be returned on the day of Resurrection.
For example, the word ‘living’ is used for all living things including animals and plants in the same meaning. The difference we observe between the two living things is based on our observation and experience. They are related to the condition and situation of those living things. It has nothing to do with the common usage of the word.
The words wa lākin la tash’urūn (but you are not aware) have sufficiently explained this concept.
Javed Ahmed Ghamidi, explaining the term Kayd, writes: ‘This means they sought to throw him into the fire temple under some pretext. The reason for this was likely the fear that an open attack could provoke resistance from Prophet Ibrahim’s (PBUH) family. It is well-known that a similar strategy was employed by the leaders of the Quraysh in the case of the Prophet Muhammad (PBUH).’ (Al-Bayan, Vol. 4, p. 274)
This was done to prevent the possibility of the Israelites daring to disrespect Jesus’s (PBUH) being.
Al-Bayan 1/442
A parenthetical sentence is a comment or clarification that comes in the middle of a discourse and is related to some aspect of the relevant part of the speech. It stands separate from the discourse, such that if it were removed, the continuity of the speech would not be disrupted. What is a parenthetical sentence? How does it enter into the midst of a speech? To what extent is it related or unrelated to the overall speech? To understand these things, let’s look at a part of the famous poem Jawab-e-Shikwa by Allama Iqbal. In it, a list of shortcomings and weaknesses of Muslims is described. While mentioning these, two interjected sentences also come into the middle. The speech itself indicates that these sentences are not a part of the record of deeds:
Derived from al-Bayan 1/178-181
Meezan 76

Chapter 7: Chapter Five: Objections on Javed Ahmed Ghamidi’s Stance

Chapter Five

Objections on Javed Ahmed Ghamidi’s Stance

1. The Meaning of Innī Mutawaffīka

Meaning of Tawaffā

Tawaffā Means Taking the Soul: Examples from the Qur’an

Tawaffā Means Taking the Soul: Examples from the Qur’an

i. Tawaffā as an Action of Allah Almighty

‏i. Tawaffā as an Action of Allah Almighty

ii. Tawaffā as an Action Performed by the Angels

ii. Tawaffā as an Action Performed by the Angels

iii. Tawaffā as an Action of Death

iii. Tawaffā as an Action of Death

iv. Tawaffā in the Passive Form (Yutawaffā)

‏iv. Tawaffā in the Passive Form (yutawaffā)

Tawaffā Means Taking the Soul: Examples from the Hadith

Tawaffā Means Taking the Soul: Examples from the Hadith

2. The Use of Tawaffā for Sleep

2. The Use of Tawaffā for Sleep

3. The Interpretation of wa rāfi‘uka ilayya

3. The Interpretation of wa Rāfi‘uka ilayya

4. Innī mutawaffīka – Maulana Islahi’s Interpretation

4. Innī mutawaffīka – Maulana Islahi’s Interpretation

5. The meaning of Qabla Mawtihī in Surah An-Nisa

5. The Meaning of Qabla Mawtihī in Surah An-Nisa

6. Is the Concept of the Descent of Jesus included in the articles of Faith?

6. Is the Concept of the Descent of Jesus Included in the Articles of Faith?