The Methodology of the People of the Sunnah and the Community Regarding 'Isa ibn Maryam
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Fatwa Number ( 262 ):
Q: Is 'Isa alive or dead according to the Noble Qur'an and the Pure Sunnah?
A: The people of the Sunnah and the community hold that the Messiah, 'Isa (peace be upon him), has remained alive, that Allah raised him to the heavens, and that he will descend
at the end of time as a just ruler, judging by the Shari'ah of our Prophet Muhammad (peace and blessings be upon him) and calling to the truth he brought. The texts of the Qur'an and the authentic hadiths indicate this. Allah the Exalted said regarding the fabrication of the Jews and the refutation of it:[An-Nisa 4:157-158] . Thus, He refuted the Jews' claim that they killed him or crucified him, and informed that He raised him to Himself as a mercy for him and an honor for him, making this a sign among His signs which He grants to whom He wills of His messengers. How numerous are the signs of Allah regarding 'Isa ibn Maryam, first and last! The implication of the emphatic negation in His saying: [An-Nisa 4:158] , is that Allah raised 'Isa in body and soul, so that the refutation of the Jews' claim that they killed him or crucified him is realized; because killing and crucifying essentially pertain to the body; and because raising the soul alone does not contradict their claim of crucifixion and killing, so raising it alone would not be a refutation of them; and because this is the requirement of the perfection of His might, power, honor, and support for whom He wills of His messengers, as decreed by His saying at the end of the verse: [An-Nisa 4:158] . And He the Exalted said: [An-Nisa 4:159] . Thus, He the Exalted informed that
all the People of the Book will believe in 'Isa before his death, meaning: the death of 'Isa, and that is at his descent at the end of time as a just ruler calling to Islam, as will be explained in the hadith of his descent. This meaning is the necessary one, for the speech was intended to clarify the position of the Jews regarding 'Isa and their actions toward him, and to clarify the Sunnah of Allah in saving Him and repelling the plots of His enemies. Therefore, the two genitive pronouns must refer to 'Isa, in consideration of the context of the speech and to unify the referent of the two pronouns. It is established in the authentic hadith from Abu Hurayrah : that the Prophet (peace and blessings be upon him) said: . And in a narration from him, the Prophet (peace and blessings be upon him) said: Sahih Muslim 155f . And it is established in the Sahih also: that Jabir ibn 'Abdullah heard the Prophet (peace and blessings be upon him) say: Sahih Muslim 156 . Thus, the hadiths indicate his descent at the end of time, that he will judge by the Shari'ah of our Prophet Muhammad (peace and blessings be upon him), and that the imam of this Ummah in prayer and other matters during the days of 'Isa's descent will be from this Ummah. Accordingly, there is no contradiction between his descent and the sealing of prophethood with our Prophet Muhammad (peace and blessings be upon him)
since 'Isa did not come with a new message. To Allah belongs the judgment, first and last; He does what He wills and judges what He desires, and there is no one to turn back His judgment, and He is the Almighty, the Wise. Whoever claims that 'Isa (peace be upon him) was crucified or killed is a disbeliever; for he contradicts the clear text of the Qur'an and what is established from the hadiths of the Prophet (peace and blessings be upon him). And whoever among the Muslims says: "Allah the Exalted caused 'Isa (peace be upon him) to die a true death, then raised him to Himself when the Jews plotted against him and intended to crucify and kill him," has deviated from the consensus of the Muslims and strayed from the straight path; for he contradicts the apparent texts of the Qur'an and the authentic Sunnah established from the Prophet (peace and blessings be upon him). What led them to this is their incorrect understanding of His saying:[Ali 'Imran 3:55] , where they interpreted *tawaffi* as death, thereby contradicting what is authentic from the Salaf regarding its interpretation as Allah taking him from the earth and raising him to Himself alive, thereby delivering him from those who disbelieved, combining the texts of the Book and the authentic Sunnah regarding his being raised alive and his descent at the end of time and the belief of all the People of the Book and others in him. And what is narrated from Ibn 'Abbas interpreting *tawaffi* here as death is not correct due to the brokenness of its chain, for it is from the narration of 'Ali ibn Abi Talhah from him, and 'Ali did not hear from him nor see him, but only narrated from him through an intermediary. And it is not correct either what is narrated from Wahb ibn Munabbih al-Yamani regarding
the interpretation of *tawaffi* as death; because it is from the narration of Ibn Ishaq from one who is not accused of lying from Wahb, so it contains the *'an'anah* of Ibn Ishaq , and he is a *mudallis* (one who conceals defects), and it contains an unknown narrator. Then, this interpretation does not amount to more than a possibility in the meaning of *tawaffi*, for it has been interpreted as Allah taking him from the earth in body and soul and raising him to Himself alive, and interpreted as He put him to sleep then raised him, and as He will cause him to die after his raising and his descent at the end of time, since the conjunction *wa* does not imply sequence, but only the combination of the two matters for him. And when opinions differ regarding the meaning of the verse, it is necessary to resort to the opinion that agrees with the apparent other evidences, combining the evidences and referring the ambiguous to the clear, as is the practice of those firmly grounded in knowledge, unlike the people of deviation who follow what is ambiguous in the revelation seeking fitnah and seeking its interpretation. And the same applies to their disagreement in interpreting His saying:[An-Nisa 4:159] . It is necessary to resort to a meaning that agrees with the context of the speech and what is established from the hadiths of 'Isa's descent at the end of time and the belief of all the People of the Book and others in him; combining the evidences and preserving the intent of the speaker in his speech. Whoever looks at this verse in isolation from what precedes it and the purpose for which it was brought and the other evidences that came regarding its subject, and interprets it to mean: "No one from the People of the Book will fail to believe in Allah or in 'Isa before his death, meaning the person of the Book," has contradicted the apparent meaning of the verse, the context of the speech, and what is established from the other evidences regarding 'Isa, and thereby becomes one of those who followed what is ambiguous in the revelation and did not refer it to the clear,
seeking fitnah and seeking its interpretation. Thus, the warning for those in whose hearts is deviation applies to him. Allah the Exalted said:[Ali 'Imran 3:7] . Then, whoever says that Allah caused 'Isa to die when the Jews plotted against him, either he acknowledges the descent of 'Isa (peace be upon him) at the end of time, acting upon what has come in the authentic hadiths regarding that, or he denies his descent. If he acknowledges it, it necessitates that he establish for 'Isa a death, then life in this world, then a death at the time of the plot and raising, then life, then a death after the descent, then life at the Resurrection. And this contradicts, without evidence, His saying: [Al-Baqarah 2:28] , and His saying: [Ghafir 40:11] . And if he denies his descent after his raising, he is one who rejects the authentic hadiths accepted by the scholars of the Muslims, which explicitly testify to his descent, his calling to the truth, his judging by it, his killing the pig, his breaking the cross... etc., of what is established regarding his conditions after his descent. And neither of the two matters has an escape except by saying what the people of
the Sunnah and the community said: that Allah saved 'Isa from the plot of the Jews and raised him to Himself in body and soul, and will send him down at the end of time as a just ruler. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q: Is 'Isa alive or dead according to the Noble Qur'an and the Pure Sunnah?
A: The people of the Sunnah and the community hold that the Messiah, 'Isa (peace be upon him), has remained alive, that Allah raised him to the heavens, and that he will descend
at the end of time as a just ruler, judging by the Shari'ah of our Prophet Muhammad (peace and blessings be upon him) and calling to the truth he brought. The texts of the Qur'an and the authentic hadiths indicate this. Allah the Exalted said regarding the fabrication of the Jews and the refutation of it:
(157) And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. (158) Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا (157) بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًاRather, Allah raised him to Himself
بَلْ رَفَعَهُ اللَّهُ إِلَيْهِAnd ever is Allah Exalted in Might and Wise.
وَكَانَ اللَّهُ عَزِيزًا حَكِيمًاAnd there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.
وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًاall the People of the Book will believe in 'Isa before his death, meaning: the death of 'Isa, and that is at his descent at the end of time as a just ruler calling to Islam, as will be explained in the hadith of his descent. This meaning is the necessary one, for the speech was intended to clarify the position of the Jews regarding 'Isa and their actions toward him, and to clarify the Sunnah of Allah in saving Him and repelling the plots of His enemies. Therefore, the two genitive pronouns must refer to 'Isa, in consideration of the context of the speech and to unify the referent of the two pronouns. It is established in the authentic hadith from Abu Hurayrah : that the Prophet (peace and blessings be upon him) said:
By Myself in Whose Hand is your soul, the son of Maryam will soon descend among you as a just ruler, so he will break the cross, kill the pig, abolish the jizyah, and wealth will be so abundant that no one will accept it. Abu Hurayrah said: Read, if you wish: "And there is none of the People of the Book but he will surely believe in him before his death, and on the Day of Resurrection he will be a witness over them."
والذي نفسي بيده ليوشكن أن ينزل فيكم ابن مريم حكمًا مقسطًا، فيكسر الصليب، ويقتل الخنزير، ويضع الجزية، ويفيض المال حتى لا يقبله أحد قال أبو هريرة: اقرءوا إن شئتم: وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ الآيةWhat would you do when the son of Mary would descend amongst you and would lead you as one amongst you?
كيف أنتم إذا نزل فيكم ابن مريم وإمامكم منكمA section of my people will not cease fighting for the Truth and will prevail till the Day of Resurrection. He said: Jesus son of Mary would then descend and their (Muslims') commander would invite him to come and lead them in prayer, but he would say: No, some amongst you are commanders over some (amongst you). This is the honour from Allah for this Ummah.
لا تزال طائفة من أمتي يقاتلون على الحق ظاهرين إلى يوم القيامة قال: فينزل عيسى ابن مريم صلى الله عليه وسلم فيقول أميرهم: تعال صل لنا، فيقول: لا، إن بعضكم على بعض أمراء تكرمة الله هذه الأمةsince 'Isa did not come with a new message. To Allah belongs the judgment, first and last; He does what He wills and judges what He desires, and there is no one to turn back His judgment, and He is the Almighty, the Wise. Whoever claims that 'Isa (peace be upon him) was crucified or killed is a disbeliever; for he contradicts the clear text of the Qur'an and what is established from the hadiths of the Prophet (peace and blessings be upon him). And whoever among the Muslims says: "Allah the Exalted caused 'Isa (peace be upon him) to die a true death, then raised him to Himself when the Jews plotted against him and intended to crucify and kill him," has deviated from the consensus of the Muslims and strayed from the straight path; for he contradicts the apparent texts of the Qur'an and the authentic Sunnah established from the Prophet (peace and blessings be upon him). What led them to this is their incorrect understanding of His saying:
[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve
إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواthe interpretation of *tawaffi* as death; because it is from the narration of Ibn Ishaq from one who is not accused of lying from Wahb, so it contains the *'an'anah* of Ibn Ishaq , and he is a *mudallis* (one who conceals defects), and it contains an unknown narrator. Then, this interpretation does not amount to more than a possibility in the meaning of *tawaffi*, for it has been interpreted as Allah taking him from the earth in body and soul and raising him to Himself alive, and interpreted as He put him to sleep then raised him, and as He will cause him to die after his raising and his descent at the end of time, since the conjunction *wa* does not imply sequence, but only the combination of the two matters for him. And when opinions differ regarding the meaning of the verse, it is necessary to resort to the opinion that agrees with the apparent other evidences, combining the evidences and referring the ambiguous to the clear, as is the practice of those firmly grounded in knowledge, unlike the people of deviation who follow what is ambiguous in the revelation seeking fitnah and seeking its interpretation. And the same applies to their disagreement in interpreting His saying:
And there is none from the People of the Scripture but that he will surely believe in Jesus before his death
وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِseeking fitnah and seeking its interpretation. Thus, the warning for those in whose hearts is deviation applies to him. Allah the Exalted said:
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.
هُوَ الَّذِي أَنْـزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلا أُولُو الأَلْبَابِHow can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَThey will say, "Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?"
قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِنْ سَبِيلٍthe Sunnah and the community said: that Allah saved 'Isa from the plot of the Jews and raised him to Himself in body and soul, and will send him down at the end of time as a just ruler. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.