This thread is going to get closed but okay:
In this verse Allah Sates that the Holy Prophet Syedna Hazrat Muhammad (saw) is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. Why would Allah say he is not the father of any of your men referring to his status, quickly change the subject and state that he is the last of the prophets. Initially when this verse is read, it may cause a misconception that if the Holy Prophet (saw) cannot be the physical father of anyone, he (saw) has a disadvantage over other people. Allah uses the word “Lakin” and removes this misconception and shows us that The Holy Prophet (saw) is not the physical father of any of your men, rather he is the spiritual father of all of the believers.
Hazrat Ahmad (as), founder of the Ahmadiyya community, beautifully explains this. He (as) states:
“They believe that he was not only deprived of male issue – who would serve as his physical heir, as mentioned in the verse:
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ
but that he was also deprived of spiritual offsprings who wound inherit his spiritual excellences. Thus they consider God’s words
وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
to be meaningless. Here the Arabic word “lakin” (or but) has obviously been used as a word of rectification, which speaks of the fulfillment in a different form of something that has hitherto remained unfulfilled. In this context, the verse means that though the Holy Prophetsaw did not have any male offspring, he will have countless spiritual progeny, and that he is “the Seal of the Prophets”, which means that no one will attain the excellence of Prophethood unless he possesses the certificate of obedience to him. This is the true connotation of this verse, but these people have completely reversed its meaning and have rejected the bounty of Prophethood in the future, even though this implies a criticism of the Holy Prophetsaw himself” (A Review of the Debate Between Batalvi and Chakrhalavi Pages 6-7)
The word khatam itself is used to show the rank of someone and their superiority. This word does not mean last or someone who brings something to an end, rather this word is known as “Ism Ala”. Ism Alah of the word khatam would basically mean the tool with which a mark is stamped or a seal. Now let us see how the word khatam has been used for other people and what it means when referring to a rank of someone. Here are some examples:
Abu Tammam was a poet and was called Khatamush Shu’ara, meaning the chief of the poets. He is from the years 188-231 A.H, yet no Muslim believes he was the last of poets (Wafiyat-ul-Ayan, Volume 1)
Abu Al-Tayyib was also called khatamush shu’ara (Muqaddimah Diwan al-Mutanabbi, Page 10)
Hazrat Alira is called khatam-ul-Auliya, the chief of the friends of Allah, meaning the chief of the saints (Tafsir saifi, Surah Al Ahzab)
Imam Suyuti was called Khatam-ul-Muhaddithin, the cheif of the specialists in Ahadith (Title page of Tafsi Itqan)
Hazrat Shah Waliyyullah Dehlavi is also called Khatam-ul-Muhaddithin (Ujalah Nafiah By Shah Abdul Aziz)
Every human is called khatam-ul-Mukhulqat al-Jismaniyyah meaning the chief of all creatures (Tafsir Kabir, Volume 6, Page 22)
Ibn Hajar-al-Asqalani was called Khatam-ul-Huffaz, the chief of the memorizers (Title page of Tabaqat-ul-Mudallisin)
Hazrat Isaas was called Khatam-ul-Asfiya-ul-A’immah, the chief of the chosen leaders (Baqiyyatul-Mutaqaddimin, Page 184)
Even according to the most famous lexicons, the view of Ahmadi Muslims is supported. Tajul-Urus states “The word khatam refers to a seal which is stamped on clay or paper”. The explanation of Imam Raghib further supports Ahmadi Muslims. Imam Raghib states
“The lingustic usage of the word Al-Khatmu and At-Tab’u is two fold. Firstly the words Khatamtu and Taba’tu are used in the infinitive form of the verb, i.e., to produce the affect of something, for example to imprint the image of a seal or ring. Secondly, the emblem which is left behind by the impression of a seal. If we are to presume a meaning of “hindrance” which is produced in the context of placing a seal upon doors or letters, sometimes it is used to firmly bind or prevent something (as a secondary meaning); as Allah states, Khatamallahu ala Qalubihim and khatama ‘ala sam’ihi wa qalbihi. Then, as an impression the word is used in the context of producing the affect of something. And sometimes the meaning of “reaching the end” is also inferred by this word, as it is said Khatamul Qur’an i.e I have reached the end of it” (Mufridatul Qur’an, By Imam Raghib, under the root of Khatama)
Imam Raghib also states in regards to this ayah “Because he brought an end to law-bearing prophethood, i.e with his coming he completed it” The proof which shows Imam Raghib meant law bearing prophethood is because he used the words al-nubuwwah with the definite article which signifies a specific type. Imam Raghib further states “He completed prophethood with his advent”.
It is true that other Qirat have used the word Khatim but these are all subordinate to the Qirat of the Holy Prophet Muhammadsaw. If we take the literal meaning of the other Qirat it would suggest that the Holy Prophet Muhammadsaw brought all the prophets to an end and no prophets can appear after him. This itself would not make sense as the Holy Prophet Syedna Muhammad (saw) did not bring any prophet to an end. The true meaning would be that the Holy Prophetsaw brought an end to the influence of all religions and his law will be the one which is everlasting till the Day of Judgment, meaning he brought an end to the religions laws of the past. The term Khataman Nabiyyin simply infers the finality of law bearing prophethood and no sincere Muslim would have a different interpretation, as they all await a latter day prophet themselves. In fact, all the other qirat were burned in the lifetime of Hazrat Umarra and we should not use them and misinterpret them in a way that makes them go against the primary qirat of Hafs. As Ahmadis we accept all Qirat but do not believe that one qirat can contradict another, so the best interpretation should be accepted. The hafs qir’at of the Quraish which was the tribe of our beloved master will always take precedence over all others. Once again, the Holy Prophetsaw did not bring the prophets to an end, and this is what the literal translation would mean if we follow what the non Ahmadi Muslims are claiming. The true meaning to Khatimun Nabiyyeen would of course mean that the prophet brouht an end to the other religions of the past and brought the final religion. This is the true meaning of the word khatim, the one to end rather than last. It would obviously not make sese to take this literally to mean the Prophet who ended all prophets.
The Holy Prophet Syedna Muhammad (saw) stated:
“I was the Seal of the Prophets even when Adam was in the elementary stages of his development.” (Mishkat al Masabih, Kitabul Fitan, Musnad Ahmad Bin Hanbal, Kanzul Ummal)
Furthermore, Hazrat Ayesha (ra) also stated:
قولوا خاتم النبيين، ولا تقولوا لا نبي بعده
“Say he is the Seal of the Prophets, But do not say that there is no no prophet after him”(Durr-e-Manthoor, Under 33:40)
Hazrat Ayesha (ra) did not go against the hadith of the Holy Prophet (saw). In reality, she showed the people the true meaning of the ayah of the Qur’an. She (ra) showed us that we should not misinterpret “There are no prophets after me” and knew that if this hadith is taken out of context it can ruin the ummah. She (ra) showed us that we should not interpret this hadith in a way where it goes against the Holy Qur’an. This shows us that there is no prophet after me only refers to a law bearing prophet coming against the teachings of the Holy Prophetsawas well. There is another incident of Syedna Hazrat Ali (ra) which is as follows:
وأخرج ابن الأنباري في المصاحف عن أبي عبد الرحمن السلمي قال: كنت اقرىء الحسن والحسين، فمر بي علي بن أبي طالب رضي الله عنه وأنا اقرئهما فقال لي: اقرئهما وخاتم النبيين بفتح التاء
Abu Abdur Rahman narrates that he used to teach Hazrat Hasan and Hussain. Once Hazrat Ali bin Abu Talib passed nearby him while he was teaching them, so he said to him “Teach them Khataman Nabiyeen with a fatha on the ta” (Durr-e-Manthoor, Under 33:40)
The Second Khalifa of the Ahmadiyya Jammah (rh) explains beautifully. He states:
“This was the fatwā of Syenda Hazrat ‘Alī (ra) that the qirā’āt of Khātim-an-Nabiyyīn with the kasra under the tā’ is subordinate to the qirā’āt with the fatah over the tā’. However, the scholars say that the qirā’ah of Khātaman-Nabiyyīn with the fatah on tā’ is subordinate to the qirā’ah with the kasra under the tā’. If khātam had meant that which the scholars say, then Hazrat ‘Alī ra should have been happy that ‘Abd-ur-Rahmān Aslamī is teaching his sons to recite with the kasra under the tā’. Instead, he (ra) gives instructions that his children should not be taught to recite with the kasra under the tā’. This proves that according to Hazrat ‘Alīra, the phrase Khātam-an-Nabiyyīn with the fatah on tā’ was more secure. In general, the kasra under the tā’ is also permissible. However, since there was a danger that Syedna Hazrat Hassan (ra) or Syedna Hazrat Hussain (ra) may take it to understand that there is no prophet after the Holy Prophet Syedna Hazrat Muhammad (sa) even if he is a student of his, he told the teacher to teach his children to recite with the fatah on tā’ and not with the kasra under the tā’. This also helps us understand that according to Hazrat ‘Alīra, Khātam-an-Nabiyyīn does not mean that which can [possibly] be understood with the kasra under the tā’, that is, “the one who ends the prophets.” Otherwise, he would not have stopped the teacher from teaching with the kasra under the tā’. (Tafsir e Kabeer)
All true prophets are a reflection of the Holy Prophet Syedna Hazrat Muhammad (saw) and this hadith itself answers those who ask whether the prophets before the Holy Prophet (saw) had these qualities. Another interesting point to note is that the Qur’an states:
النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا {7}
The Prophet is nearer to the
believers than their own selves, and
his wives are as mothers to them. And blood relations are nearer to one another, according to the Book of Allah, than
the rest of the
believers from among the Helpers as well as the Emigrants, except that you show kindness to your friends. That
also is written down in the Book. (Chapter 33 Verse 7)
Allah makes it Clear that the wives of the prophets are the spiritual mothers of the believers, so it only makes sense that it would make the Holy Prophet Muhammad (saw) the spiritual father of the believers as Allah addresses him in Chapter 33 Verse 41.
Syedna Hazrat Ahmad (as), founder of the Ahmadiyya Jama'ah beautifully explains this concept. He (as) states:
“Allah the Almighty made the Holy Prophet (saw) the possessor of a seal, that is to say that He granted him a seal for the dissemination of excellence which was not given to any other prophet at all. It is for this reason that he was named Khataman Nabiyyin. In other words, obedience to the Holy Prophet(saw) endows a person the excellences of prophethood and his spiritual influence fashions prophets as it were (Haqiqatul Wahi Page 28)
He (as) also states:
“I tell you truly that Islam is so patently true that if all the disbelievers of the world were to stand in prayer on one side, and I were to stand alone on the other, in supplication before God for a particular purpose, God will support me, not because I am better than all others, but because I believe sincerely in His Messenger (saw) and know that all Prophethood ended with him (saw) and that all law is comprised in his (saw) law. Yet one type of Prophethood has not ended, that is to say, the Prophethood which is granted in consequence of complete obedience to the Holy Prophet (peace and blessings of Allah be upon him) and which is illumined by his lamp. This Prophethood has not ended in as much as it is a reflection of his Prophethood and is given through him and is his manifestation and receives grace from him. God is the enemy of whoever regards the Holy Qur’an as abrogated and follows a law opposed to the law of Syedna Muhammad (saw) and seeks to put his own law in practice and does not follow the Holy Prophet (saw) and seeks to set up himself in his place. But God loves him who makes the Holy Qur’an his code and regards the Holy Prophet (peace and blessings of Allah be upon him) as the Seal of the Prophets and knows that he is dependent upon his grace. Such a man becomes the beloved of God Almighty. God’s love pulls him towards Him and honours him with His converse and displays signs in his support. When such a person’s obedience to the Holy Prophet (saw) arrives at its climax, God bestows a Prophethood upon him which is a reflection of the Prophethood of Syedna Hazrat Muhammad (peace and blessings of Allah be upon him), so that Islam may continues to remain fresh and alive through such people and should remain supreme over its opponents.
A foolish one, who is in truth an enemy of the faith, does not desire that converse with God should continue as a characteristic of Islam. He rather wishes that Islam too should become a dead religion like all the others; but that is not what God desires. In the revelation vouchsafed to me, God Almighty has employed the expression Prophet and Messenger concerning me hundreds of times, but these expressions mean only frequent converse with God which comprises the unseen. Everyone is entitled to use an expression in a particular sense. God too designates frequent experience of converse with Him as Prophethood, meaning that such converse comprises a great deal of that which is unseen. Accursed is he who claims to be a Prophet, but whose Prophethood is divorced from the grace of the Holy Prophet (peace and blessings of Allah be upon him.) The Prophethood that has been bestowed on me belongs to the Holy Prophet (peace and blessings of Allah be upon him) and is not a new Prophethood. Its only purpose is to make manifest to the world the truth of Islam and to display the righteousness of the Holy Prophet (peace and blessings of Allah be upon him).”(Chashma-e-Ma’rifat, Ruhani Khazain, Volume 23, Pages 339-341)
And:
“If it is asked that the Holy Prophet (saw) him being Khatamun Nabiyyeen, how can any other prophet arise after him? The answer is that without a doubt, no new or old prophet can come after the Holy Prophet as you believe that Jesus, being a prophet, would come in the latter days. Your doctrine is that for 40 years Jesus would continue to be a prophet and a recipient of divine revelation, a period that by far exceeds the period of the Prophethood of the Holy Prophet. Such a doctrine is, no doubt, sinful and its falsity is borne witness to by the Hadith: ‘There will be no prophet after me’.
“I am utterly opposed to all such doctrines and I have firm belief in the verse:‘But he is the Messenger of Allah and Khatamun Nabiyyeen’ (
33:41).”
“This verse contains a prophecy of which our opponents are not aware, and that prophecy is that after the Holy Prophet, may peace and blessings of Allah be upon him, all doors of prophecy have been closed and that it is not possible now that a Hindu or a Jew or a Christian or a merely formal Muslim, should be able to establish the applicability of the word prophet to himself”.
“Therefore the concept of Khatamun Nabiyyeen has not been contravened by my advent, but it would certainly be contravened by the advent of Jesus a second time.”(
Ek Ghalti Ka Izalah ‘A Misconception Removed’)
On the death of Hazrat Isa (as), the Holy Qur'an also states:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ
And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful. (Chapter 3 verse 145)
Allah has made it extremely clear, that all Prophets before the Holy Prophet Muhammadsaw have passed away.
There were false reports being spread during the Battle of Uhud, that the Holy Prophetsaw was killed. This verse refers to this incident and makes it clear that the rumor was false. However, the verse also tells us that even if the Prophet Muhammadsaw was killed, you should not lose your faith. Allah Made it clear that the Holy Prophet Muhammadsaw was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam Lives forever.
Allegation on the Word Khal’a
This verse is extremely powerful and proves the death of all Prophets before Hadhrat Muhammad Mustafasaw, including Hadhrat Isaas. Since the non Ahmadi Muslims cannot come up with a response to this verse, they begin a useless debate on the word “Khalat”. Firstly, Allah Himself explains two possible methods of passing, either by natural death or being killed. If there was a third possibility, it would have been mentioned. Allah Makes it clear that a human passes away either by dying naturally, or being killed as Allah States:
أَفَإِنْ مَاتَ أَوْ قُتِلَ
If then he die or be slain
Hadhrat Isaas was not killed according to the Qur’an, and therefore has to have died as that is the only second way of passing, and his death is supported in the Qur’an more than any Prophets death.
Our claim is that when Khala is used in the past tense for human beings, it is always used for passing away, meaning death. Since the non Ahmadi Muslims have no way to respond to Allah doing the tafsir of this ayah by saying “If then he die or be slain”, they try to quote verses of the Qur’an using khala, meaning other then death. However, we must remember that in all of those verses, a human being is not the subject.
Definition of Khal’a from the Qur’an
Let us see how the Qur’an uses this word in other verses for death:
تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ {135}
Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did. (Chapter 2 Verse 135)
تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ {142}
Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did. (Chapter 2 Verse 142)
مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ {75}
The Messiah, son of Mary, was only a Messenger; surely, Messengers
like unto him had indeed passed away before him. And his mother was a truthful woman. They both used to eat food. See how We explain the Signs for their good, and see how they are turned away. (Chapter 5 Verse 76)
كَذَٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ {31}
Thus have We sent thee to a people, before whom other peoples have passed away, that thou mayest recite to them what We have revealed to thee, yet they disbelieve in the Gracious
God. Say, ‘He is my Lord; there is no God but He. In Him do I put my trust and towards Him is my return.’ (Chapter 13 Verse 31)
وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {26}
And We had assigned for them companions who made
to appear attractive to them what was before them and what was behind them; and the sentence became due against them along with the communities of Jinn and mankind that had gone before them. Surely, they were
the losers. (Chapter 41 Verse 26)
وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {18}
But the one who says to his parents, ‘Fie on you both! do you threaten me that I shall be brought forth
again, when generations have already passed away before me?’ And they both cry unto Allah for help
and say to him: ‘Woe unto thee! believe; for the promise of Allah is true.’ But he says, ‘This is nothing but the fables of the ancients.’ (Chapter 46 Verse 18)
أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {19}
These are they against whom the sentence
of punishment became due, along with the communities of the Jinn and mankind that had gone before them. Indeed, they were the losers.(Chapter 46 Verse 19)
وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ {22}
And make mention of the brother of ‘Ad, when he warned his people among the sand-hills — and Warners there have been before him (refers to those who have passed) and after him —
saying, ‘Worship none but Allah. I fear for you the punishment of a great day. (Chapter 46 Verse 22)
فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ ۚ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ {103}
What then do they expect save the like of the days of
punishment suffered by those who passed away before them? Say, ‘Wait then,
and I am with you among those who wait.’(Chapter 10 Verse 103)
وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ وَمَثَلًا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ {35}
And We sent down to you manifest Signs, and the example of those who have passed away before you, and an exhortation to the God-fearing. (Chapter 24 Verse 35)
مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ ۖ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۚ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا {39}
There can be no hindrance for the Prophet with regard to that which Allah has made incumbent upon him. Such indeed was the way of Allah with those who have passed away before — and the command of Allah is a decree ordained — (Chapter 33 Verse 39)
First Ijma of Sahaba Proves Khala Means Death
We see from the above verses, that all verses support our view, rather than that of our opponents. Furthermore, the very first ijma of the sahaba which occurred during the death of our master, Hadhrat Muhammadsaw, not only proves that Hadhrat Isaas has died, but also that khalat means nothing other than death here:
حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ ـ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ ـ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صلى الله عليه وسلم. قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ. فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُذِيقُكَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا. ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَى رِسْلِكَ. فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ. فَحَمِدَ اللَّهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ. وَقَالَ {إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ} وَقَالَ {وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ} قَالَ فَنَشَجَ النَّاسُ يَبْكُونَ ـ قَالَ ـ وَاجْتَمَعَتِ الأَنْصَارُ إِلَى سَعْدِ بْنِ عُبَادَةَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقَالُوا مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، فَذَهَبَ إِلَيْهِمْ أَبُو بَكْرٍ وَعُمَرُ بْنُ الْخَطَّابِ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَذَهَبَ عُمَرُ يَتَكَلَّمُ فَأَسْكَتَهُ أَبُو بَكْرٍ، وَكَانَ عُمَرُ يَقُولُ وَاللَّهِ مَا أَرَدْتُ بِذَلِكَ إِلاَّ أَنِّي قَدْ هَيَّأْتُ كَلاَمًا قَدْ أَعْجَبَنِي خَشِيتُ أَنْ لاَ يَبْلُغَهُ أَبُو بَكْرٍ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ فَتَكَلَّمَ أَبْلَغَ النَّاسِ فَقَالَ فِي كَلاَمِهِ نَحْنُ الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ. فَقَالَ حُبَابُ بْنُ الْمُنْذِرِ لاَ وَاللَّهِ لاَ نَفْعَلُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ. فَقَالَ أَبُو بَكْرٍ لاَ، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ هُمْ أَوْسَطُ الْعَرَبِ دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ. فَقَالَ عُمَرُ بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم. فَأَخَذَ عُمَرُ بِيَدِهِ فَبَايَعَهُ، وَبَايَعَهُ النَّاسُ، فَقَالَ قَائِلٌ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ. فَقَالَ عُمَرُ قَتَلَهُ اللَّهُ.
Narrated ‘Aisha:
(the wife of the Prophet) Allah’s Messenger (ﷺ) died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Messenger (ﷺ) is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Messenger (ﷺ), kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.:– “(O Muhammad) Verily you will die, and they also will die.” (39.31) He also recited:–
“Muhammad is no more than an Apostle; and indeed all Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.145)
The people wept loudly, and the Ansar were assembled with Sad bin ‘Ubada in the shed of Bani Saida. They said (to the emigrants). “There should be one ‘Amir from us and one from you.” Then Abu Bakr, Umar bin Al-Khattab and Abu ‘baida bin Al-Jarrah went to them. ‘Umar wanted to speak but Abu Bakr stopped him. ‘Umar later on used to say, “By Allah, I intended only to say something that appealed to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, “We are the rulers and you (Ansars) are the ministers (i.e. advisers),” Hubab bin Al-Mundhir said, “No, by Allah we won’t accept this. But there must be a ruler from us and a ruler from you.” Abu Bakr said, “No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the ‘Arabs and of best origin. So you should elect either ‘Umar or Abu ‘Ubaida bin Al-Jarrah as your ruler.” ‘Umar said (to Abu Bakr), “No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah’s Messenger (ﷺ).” So ‘Umar took Abu Bakr’s hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr. Someone said, “You have killed Sad bin Ubada.” ‘Umar said, “Allah has killed him.” (Sahih al Bukhari, Hadith #3667, 3668)
Syedna Hadhrat Umar (ra) believed that the Prophet Muhammadsaw did not die, and the verse quoted by Syedna Hadhrat Abu Bakr (ra) to prove the death of the Prophetsaw, was Chapter 3 verse 145, which uses khalat. If Hadhrat Umar (ra) or any other companion believed that Hadhrat Isa (as) was alive in the heavens, they would have brought this up as a response to Hadhrat Abu Bakrra. No one said anything of such sort, which proves that none of them had such a belief after this ijma.
The very first consensus of sahaba proves both that Hadhrat Isaas has died, and also that the meaning of khalat means nothing other than death in this context. Hadhrat Umarra was so devastated that he was unable to compose himself and fell to the floor.
It is narrated:
فَعَقِرْتُ حَتَّى مَا تُقِلُّنِي رِجْلَايَ وَحَتَّى أَهْوَيْتُ إِلَى الْأَرْضِ حِينَ سَمِعْتُهُ تَلَاهَا ، عَلِمْتُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ مَاتَ ” .
“I became afraid. Both my legs began to tremble, so much so that when I heard that the Holy Prophet Muhammad (saw) had passed away, I fell to the ground” (Sahih al Bukhari, Hadith #4452, 4453)
Furthermore, we see that Hadhrat Umar (ra) had a similar belief in regards to the Holy Prophetsaw as the Muslims have today of Hadhrat Isaas. Hadhrat Umarra stated that The Prophet Muhammadsaw would return and kill the hypocrites, which was of course said only because of him being in a state of shock.
The same narration states the following:
حَتَّى تَلاَهَا أَبُو بَكْرٍ، فَتَلَقَّاهَا مِنْهُ النَّاسُ كُلُّهُمْ فَمَا أَسْمَعُ بَشَرًا مِنَ النَّاسِ إِلاَّ يَتْلُوهَا
“…Till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it” (Sahih al Bukhari, Hadith #4452, 4453)
This further proves that there was a complete ijma on this belief. No companion dared to disagree or raise an objection that “No Abu Bakr! Hadhrat Isaas is still alive in the heavens”. The non Ahmadi Muslims try to quote some sayings but they are all fabricated and disprove their view, even if quoted. The reason is because the narrations (which are not authentic) claim that The Prophet Muhammadsaw has been raised in the same way Hadhrat Isaas has been raised. This would also prove the death of Isaas as the Prophetsaw was on earth rather than physically in the heavens.
Any other tradition attributed to some companions in regards to Hadhrat Isaas being alive in the heavens, have two possibilities only. The first one being that such a belief was held by them only before this ijma, and the second one being that it had happened after but these traditions are not authentic, and contradict not only the Qur’an and other sahih ahadith, but also the ijma of the sahaba.
Another important point is that the sahaba gave sermons after this incident and went to the extent of mentioning the death of Hadhrat Isaas by name. It is stated in Tarikh-e-Tabari:
حدثنا عبيد الله ، قال : أخبرنا عمي ، قال : أخبرنا سيف ، عن إسماعيل بن مسلم ، عن الحسن بن أبي الحسن ، قال… فقالت عبد القيس : لو كان محمد نبياً لما مات ؛ وارتدوا ، وبلغه ذلك فبعث فيهم فجمعهم ، ثم قام فخطبهم ، فقال : يا معشر عبد القيس ؛ إني سائلكم عن أمر فأخبروني به إن علمتموه ولا تجيبوني إن لم تعلموا . قالوا : سل عما بدا لك ، قال : تعلمون أنه كان لله أنبياء فيما مضى ؟ قالوا : نعم ، قال : تعلمونه أو ترونه ؟ قالوا : لا بل نعلمه ، قال : فما فعلوا ؟ قالوا : ماتوا ، قال : فإن محمداً صلى الله عليه وسلم مات كما ماتوا ، وأنا أشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ، قالوا : ونحن نشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ؛ وأنك سيدنا وأفضلنا
Ubaidullah narrated to us, he said: “My uncle said: Saif (bin Umar) narrated from Isma’il bin Muslim, (he) from Hasan bin Abi Hasan, he said: … So the abd Al-Qais said: “If Muhammad were a prophet, why did he die?” and they turned into apostates and this news reached him (Jarud). So, he reached them and gathered them and then addressed them: ‘O people of Abd Al-Qais, I ask you of a matter so answer me if you know it and do not respond if you do not know.’ They said: “Ask of the matter that concerns you!”. He said: “Do you know in the past there have been Prophets from Allah?” They said: “Yes”. He said: “Do you know that or do you just perceive it?” They replied: “No, we know if it”. He said: “What happened to them all?” They said: “They died!” He said: “So if Muhammad died as they (all) died, I testify there is no deity but Allah and Muhammad is his Servant and Messenger.” They said: “And we also testify that there is no deity but Allah and Muhammad is his Servant and Messenger. And you (O Jarud) are our leader and the best of us.” (Tarikh-e-Tabari, Volume 3, Page 302)
It is also stated in the Sirat al Rasul book of Muhammad Ibn Abd al-Wahhab, a widely respected scholar of Islam:
أنه قال : ما شهادتكم على موسى ؟ قالوا : نشهد أنه رسول الله . قال : فما شهادتكم على عيسى ؟ قالوا : نشهد أنه رسول الله قال وأنا أشهد أن لا إله إلا الله وأن محمدا عبده ورسوله . عاش كما عاشوا ، ومات كما ماتوا . وأتحمل شهادة من أبى أن يشهد على ذلك منكم . فلم يرتد من عبد القيس أحد
“He (Jarud bin Ma’la) said (to his tribe); “What is your testimony regarding Moses?” They said: “We testify he was a Messenger of Allah.” He said: “What is your testimony regarding Jesus?” They said: “We testify he was a Messenger of Allah.” He said: “And I testify that there is no other deity except Allah and Muhammad is his servant and Messenger. He lived as they lived, and died as they died. And I imply the testimony on the ones who among you refuses to testify. So no one remained apostate from Abd Al-Qais” (Mukhtasar Siraat Al Rasul, Under 3:145, Chapter on Apostasy of the People of Bahrain)
